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OUTPOSTS 

OR 

TIBETAN BORDER 
SKETCHES 



BY 

DAVID P. EKVALL 



Alliance Press Co. 
692 Eighth Ave., New York. 






Copyright, 1907 
Rev. a. B. Simpson 



Copyright Office 



To the Memory 

of 

Our Sainted Mother 

Who Willingly Yielded Her Children 

to the Lord's Service among the Heathen 

and Whose Prayers 

Helped to Bring About Its Realization 

is this Volume 

Lovingly Dedicated 



CONTENTS 



Chapter I 

PAGE 

Arrival at Min Cheo ii 

Chapter II 
Kansuh, and How to Get There 22 

Chapter III 
The Cheo Kia of Tao Cheo 32 

Chapter IV 
Across the Border 48 

Chapter V 
Another Cheo Kia, or Driven from Home 

to Find God 62 

Chapter VI 
An Opium Suicide and the Sequel 74 

Chapter VII 

The Curse of China 81 

Chapter VIII 
The Venerable Society of Elder Brothers 102 

Chapter IX 
The "Celestial" Empire in Transition.... 113 

Chapter X 
Roof of the World 121 

Chapter XI 
Evangelizing Tibetans ; Hindrances and 

Encouragements 135 



i-^j.i PAGE 

Chapter XII 
The Riot at Pao Ngan 150 

Chapter XIII 
Pioneering 159 

Chapter XIV 
Moslems of Kansuh 170 

Chapter XV 
Mohammedan Rebellions 181 

Chapter XVI 
The Widow and the Fatherless 188 

Chapter XVII 

Keo Sien-Seng 195 

Chapter XVIII 
A Unique Pastoral Visit 206 



PREFACE 

It is within the limits of 1906 that hopes and 
plans for bringing our Home Constituency ''in 
touch with reality" on the China-Tibetan bor- 
der, have matured. It remains for the reader 
of these pages to judge of its success or failure. 

The removal of a certain vagueness regard- 
ing this particular mission field, which evident- 
ly exists among our interested friends, was an 
undefined wish while on furlough in the United 
States some years ago. It seemed that some- 
thing more permanent than the fleeting im- 
pressions received during the hurried visits of 
representatives from the field would be neces- 
sary. 

As to isolation, and lack of facilities for rapid 
transportation, it must be conceded that the 
little band who carry on the work which this 
unpretentious volume attempts to illuminate, 
are less favored than the workers of any other 
Alliance mission field. But we do not com- 
plain, tho the circumstances would naturally 
demand an added interest on the part of those 
who "hold the ropes." *Tis true "distance lends 
enchantment," yet with it may be associated 
an undesirable degree of unreality. 

Our Tibetan Mission is the firstborn of the 



i-ua PAGE 

Chapter XII 
The Riot at Pao Ngan 150 

Chapter XIII 
Pioneering 159 

Chapter XIV 
Moslems of Kansuh 170 

Chapter XV 
Mohammedan Rebellions 181 

Chapter XVI 
The Widow and the Fatherless 188 

Chapter XVII 

Keo Sien-Seng 195 

Chapter XVIII 
A Unique Pastoral Visit 206 



PREFACE 

It is within the limits of 1906 that hopes and 
plans for bringing our Home Constituency "in 
touch with reality" on the China-Tibetan bor- 
der, have matured. It remains for the reader 
of these pages to judge of its success or failure. 

The removal of a certain vagueness regard- 
ing this particular mission field, which evident- 
ly exists among our interested friends, was an 
undefined wish while on furlough in the United 
States some years ago. It seemed that some- 
thing more permanent than the fleeting im- 
pressions received during the hurried visits of 
representatives from the field would be neces- 
sary. 

As to isolation, and lack of facilities for rapid 
transportation, it must be conceded that the 
little band who carry on the work which this 
unpretentious volume attempts to illuminate, 
are less favored than the workers of any other 
Alliance mission field. But we do not com- 
plain, tho the circumstances would naturally 
demand an added interest on the part of those 
who "hold the ropes." Tis true "distance lends 
enchantment," yet with it may be associated 
an undesirable degree of unreality. 

Our Tibetan Mission is the firstborn of the 



» Preface 

Alliance: begotten at one of the first Old 
Orchard conventions some twenty years ago. 
It rests with each individual member of the 
home constituency of the Christian and Mis- 
sionary Alliance if it shall still remain infan- 
tile in proportions. God is evidently working: 
are you ? 

The kind critic will perhaps be lenient witlf 
the fragmentary and imperfect state of these 
sketches, if he takes time to reflect upon the 
multifarious duties of a missionary dwelling 
in the heart of Asia. Much of the material has 
been arranged on horseback, when the mis- 
sionary has had leisure to visit some parts of 
his vast parish of 300,000 souls. Little time 
has remained for satisfactory rearrangement. 
Some has been hastily jotted down during the 
silent hours of the night, by the aid of native 
illumination. While doing station work, time 
has been snatched from other pressing duties, 
such as superintending the erection of build- 
ings, street-preaching, preparation for Sunday 
services, and the constant interruption from visi- 
tors. 

The work, the worker and the trophies of 
grace won for Christ from among these heath- 
en, are introduced in the hope of soliciting 
your earnest and prayerful attention. Refer- 



Preface 9 

ences to local customs are only of a casual na- 
ture. 

The purport has been to present life on out- 
posts: and we all know that military outposts, 
pickets or scouts are not concerned with 
the heavy artillery or other impedimenta of 
warfare. 

We acknowledge great indebtedness to the 
writer's colleagues for helpful suggestions and 
valuable information which has come within 
the range of their personal observation. This 
has materially aided in making these pages 
readable, as have the illustrations, kindly sup- 
plied by them, helped to illuminate. 

Special thanks are due the missionary's "bet- 
ter nine-tenths" for the contribution of one of 
the best chapters of the book. 

If the practical outcome of this effort proves 
a permanent, sympathetic interest, and an aug- 
mented volume of intelligent prayer, then am- 
ple payment for this "labor of love" is be- 
stowed upon the 

Author. 

Tih tao, Kansuh, China, 
Dec. 28, 1906. 



TIBETAN BORDER SKETCHES 

I 
ARRIVAL AT MIN CHEO 

THE sun had barely crossed the meridian 
on a warm June day, when two tired, 
travel-stained foreigners emerged into the plain 
which surrounds the city of Min cheo. The 
latter part of the day's journey had been along 
the bank of the tortuous Tao river, which can 
be followed only by taking the mountain road, 
cut out in the rocks high above. 

The view of the three valleys which con- 
verge here, the walled city lying four-square 
in the midst of the plain, with the mountains on 
every side, as seen from any of the adjacent 
hills, is superb. According to the poet: 

" . . . . every prospect pleases, 

And only man is vile." 

These foreign travelers carrying the "good 
books" arrived on an auspicious day: for, as 
they learned from the many who were going 
in the same direction, the people of the district 
celebrated on that day the greatest local idol- 
atrous festival of the year. Men, women and 
children were thronging into the city, and the 



12 Kansuh 

two latter, riding in roughly- made two-Vv^heeled 
ox-carts, were especially decked out in holi- 
day attire. 

Little did the strangers realize as they con- 
templated these festive crowds, that their des- 
tination was finally reached, and this place 
was to be the scene of future activities. These 
young men were in search of a home. Earthly 
gain, the legitimate when righteousness is 
joined to business enterprise; fame, tho laud- 
able when acquired in the uplifting of man- 
kind; neither of these was the object of their 
search. 

But why had they come so far in quest of a 
home? Continents and oceans had been 
crossed — between them the globe had been cir- 
cumnavigated — and the "Celestial Empire" had 
been traversed from coast to border, all for 
the purpose of finding a home for the Christ. 
A place was needed in this far-away corner 
where might be heralded forth the advent of 
the "Babe of Bethlehem." 

Five months previously the writer and his 
brother — for these were the travellers — had 
left Hankow bent on conquests in the name 
of the Lord. Like Abraham of old, it was 
journeying by faith, not knowing whither they 
were going. Westward was the general direc- 



Arrival at Min Cheo 13 

tion of their onward course. But the appoint- 
ment of the exact location was left with the 
Lord. Many large cities had been passed on 
the Han River. Tho hitherto unoccupied by- 
missionaries, otherwise suitable, and easy of 
access on account of the waterway, yet our 
orders were still onward. It seemed almost a 
pity to pass all these cities and leave them as 
we found them, only to have the occasional 
visits of two brethren of the China Inland Mis- 
sion, who were doing the itinerating in this 
vast region. For a distance of 2,000 li along 
this great natural highway there was at that 
time not one mission station. But our com- 
mission was ever forward ! and we finally 
"gathered" from circumstances indicating that 
an unerring Guide was leading on, that we 
were to preach the Gospel in Kansuh. 

En route we had the good fortune to fall in 
with Mr. Parker of the China Inland Mission, 
one of the first two Protestant missionaries "to 
sow the good seed" in Kansuh, and from him 
we heard for the first time of Min cheo. It 
seemed from his description as if this extreme 
northwestern province was even more destitute 
of Gospel witnesses than Shensi — the province 
just passed — and as the missionaries had 
found, required for its evangelization greater 



14 Kansuh 

endurance, and involved greater hardships. 
Leaving Han Chong Fu and the river, which 
here, during certain seasons of the year is but 
a narrow, shallow stream, we continued west- 
ward and very soon crossed the Shensi-Kansuh 
border. The one thousand li across the prov- 
ince were covered leisurely so as to allow time 
for preaching and distribution of Scriptures 
and tracts in the cities, market towns and 
larger villages en route. In each of the six 
cities which we visited before reaching Min 
cheo we spent a few days, thoroughly can- 
vassing every street of importance, offering 
our books for sale, and in front of temples and 
other convenient open places telling forth the 
"Old, old Story." 

It is not always easy to do this work of book- 
selling, and often God has to impart fresh zeal 
and moral courage in order to meet the rebuffs 
which are heaped upon the already despised 
"foreign devil," when he engages in this new 
role which classes him among the common 
peddlers of China. The story is told of Rev. 
Griffith John, D.D., Nestor among Central 
China missionaries, and who always carries 
books and tracts for distribution when he goes 
from his house to the church or visits the na- 
tive streets, — that one day a well-to-do mer- 







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ITIXERATIXG IX KAXSUH. 




RURAL SCEXERY. 



Arrival at Min Cheo 15 

chant, who was a non-Christian friend, remon- 
strated with the doctor for doing what to him 
seemed a menial task. "We all respect you, 
Yang Sien seng, for you have been a long time 
among us, and we think it is quite beneath 
your dignity as a teacher to peddle books on 
the streets of Hankow. Why don't you have 
your coolie do it for you?" Such is their ap- 
preciation (?) of a "labor of love" which Chris- 
tian truth has ennobled. 

Our sales of Gospels and other Christian lit- 
erature were usually large, — this was "sow- 
ing in hope." But neither mission stations nor 
other missionaries were seen during this jour- 
ney across Kansuh. The Gospel had seldom 
been heard save from the lips of transient vis- 
itors like ourselves. A horse bought in one of 
the cities made travelling more comfortable, 
as we could alternately ride and walk. 

It was the seventeenth of the Chinese fifth 
moon when we finally entered Min cheo, and 
as already stated, being a day set apart for a 
very important religious festival, the streets 
were crowded with a motley throng of Chinese 
Moslems and Tibetans. The latter were of 
two classes, viz., men and women from the 
semi-barbarous Drokwa tribe, and the so-called 
pan Fan tsi, "half Tibetans," who speak some 



1 6 Kansuh 

Chinese and whose dress is a mixture of both. 
The women of the former usually go barefoot, 
and wear only one garment summer and win- 
ter — a greasy, ill-smelling fur ; their hair hangs 
down on all sides of the head, plaited in scores 
of small braids. Hundreds of these come down 
into the fertile plains during harvest time, and 
are satisfied with very small wages, and their food 
is the very coarsest. Their husbands are simi- 
larly clad, with the addition of boots, and the 
indispensable sword, which is stuck in their 
girdles. The latter article is for use and not 
for ornamentation merely, as those who have 
any knowledge of the ferocious character of 
the Tibetans, know full well. The wives of 
the pan Fan tsi are well dressed and profuse- 
ly adorned with silver ornaments; but their 
chief ornament is the hair, which is made into 
two large braids hanging down to their feet, 
and these are usually tucked into their girdles 
for the sake of convenience. It was not diffi- 
cult to recognize the gain-loving Moslems, who 
were in evidence in large numbers. These 
worthy sons of the Prophet easily outstrip 
both Chinese and Tibetans in business procliv- 
ities. Not even an idolatrous fair is prohibited 
them by their religion if there is an opportu- 
nitv to fleece kafirs. 



Arrival at Min Cheo 17 

An idolatrous festival is, in China, the occa- 
sion for much display of feminine adornment. 
It is one of the few times during the year when 
the severe restrictions imposed upon the se- 
cluded Chinese women are somewhat lifted, and 
they walk about in small companies, arrayed in all 
their finery. Even women of high social stand- 
ing go hobbling about on their tiny "lily feet," 
and attended by husbands, sons or servants, 
are seen freely mingling among the common 
people. 

Hawkers, displaying all sorts of appetizing 
delicacies, line the streets. Wine-drinking and 
gambling are the chief diversions for the men. 
The many local deities are given an airing on 
this day, and hundreds of young men from 
the country are drafted in to carry these in 
fancy chairs around the city. Later on during 
our residence in I\Iin cheo, we had occasion 
to remember incidents which happened during 
the fair. Several persons were all but killed 
by these men, w^ho, wrought into a state of 
frenzy in their service of the ''Wicked One," 
were not loath to pay off old grudges. The 
noise of these devotees of Satan, who were 
wielding formidable clubs, were suggestive of 
"the pit." 

The presence of foreigners added to the ex- 



1 8 Kansuh 

citement, and many gazed for the first time 
upon these strange beings. For preaching an3 
book-selling it was a day of opportunity; in 
other respects we had seldom received quite 
such inhospitable treatment. Not only were 
we subject to the ''observation without sym- 
pathy, which is torture," but for almost half 
a day we passed up and down those crowded 
streets, inquiring for lodging at each inn, and 
were as often refused. All pretended to be 
crowded, but more likely it was dread and fear 
which prompted their refusal. It was not the 
first, nor was it to be the last time when Kan- 
suh inn-doors were shut in our faces. Still, 
why should we complain? Did not our divine 
Lord and Master, who wias rejected "by His 
own" of Judea, say, "The Son of Man hath not 
where to lay His head"? 

And when He arrived as the "Babe of Beth- 
lehem" there was "no room in the inn." What 
an honor to follow Him in some phases of His 
rejection by the masses! And "the servant is 
not above his Lord." If the chief of mission- 
aries was called "Beelzebub," is it to be won- 
dered at if those who aspire to the honor of 
following Him are called "foreign devils"? SucK 
thoughts as these brought comfort that day. 
Towards evening our efforts were crowned 



Arrival at Min Cheo 19 

with success ; a poor Mohammedan, taking pity 
upon us, offered the use of his humble home 
for the night. We never had any trouble dur- 
ing subsequent visits to secure accommoda- 
tions in the very best inns of the city. The ice 
of opposition was partly broken when we left 
a few days later. Large sales of Gospels and 
tracts had greatly lightened our book baskets, 
and altogether we felt our visit had not been 
in vain. 

In referring to large sales of Scriptures, the 
reader should not misunderstand the mission- 
ary as inferring that there is such a hunger for 
the Word. Alas ! real hunger we seldom find 
even among those who have read with more or 
less intelligence the Gospel story, much less 
among the many Who have never seen the 
"foreign books." The strange book-peddler, 
neat, attractive covers, but above all the cheap- 
ness of the books, are more often the induce- 
ments. The injunction to the bread distribu- 
tor is, "Cast thy bread upon the waters, and 
thou shalt find it after many days." And it 
does seem like "many days," when the toiler 
allows the cloud of discouragement to come 
between himself and the sun of promise. 

But to return to the story of Min cheo. Like 
other cities it had to yield to the inevitable. On 



20 Kansuh 

a subsequent visit, only a month later, premises 
were rented, the agreement drawn up, and 
ting t'sien, ''earnest money," paid down be- 
fore evening of the day in which they were first 
inspected. The apparent haste was for the 
purpose of forestalling any wish of the land- 
lord to draw back, when exposed to the at- 
tacks of his friends, and their usual methods 
of intimidation. Several years of service here 
endeared the place and people to us, and when 
circumstances necessitated our leaving in 1900, 
it was found that besides the baptized Chris- 
tians, the missionaries had a host of other 
friends, and it was difficult to say "good-bye." 
God's work has gone on, tho for a time after 
the return of the missionaries it seemed as if 
it would sufiFer through the plottings of an 
anti-dynastic and anti-foreign secret society, 
v/hich was getting control of the entire district. 
A large piece of land in the center of the city 
has been presented to the Mission by the gen- 
try. Near this was erected last year a fine 
church building, towards which one-fifth of 
the funds was subscribed by the natives of the 
city-Christians and friends. Besides those re- 
cently baptized there are a score or more in- 
quiring into the "way more perfectly." All 
this has come about in a city where ten years 



Arrival at Min Cheo 21 

ago there was "no room in the inn" for the 
despised and dreaded foreigner. 

And thus, in another of Satan's strongholds 
has been introduced the "Gateway of Heaven." 



II 

KANSUH, AND HOW TO GET THERE 

"i^ OING to Kansuh, did you say? What, 
^^ way off there? Why I thought that 
was the end of nowhere," are some of the ex- 
clamations with which the missionary prepar- 
ing for this long journey, is greeted. 

We will not inquire too minutely as to the 
reader's knowledge of this. China's Northwest- 
ern province, for even some missionaries of the 
far East might have to think twice if suddenly 
required to state its exact location in the Middle 
Kingdom. 

"Rather inaccessible," is the opinion of others, 
"so far away and lacking navigable rivers, the 
transportation of the missionary and family with 
the usual amount of baggage, involves an enor- 
mous expense, as well as waste of time, a very 
high mountainous region, and must consequently 
be very nerve-consuming, and besides, it has only 
a scanty population amongst whom dense ignor- 
ance prevails." 

These plausible anti-Kansuh arguments will be 
disposed of at the end of the chapter. 

Kansuh is bounded on the East and South by 
the provinces of Shensi and Szechuen respective- 



Kansuh, and How to Get There 23 

ly,the trackless desert is its great Northern neigh- 
bor, the Southwest adjoins Outer Tibet, and the 
vast Northwest was formed into a separate 
province not long ago, and is called the New Do- 
minion. 

The topography of the province is especially 
attractive to the appreciative foreigner. He en- 
joys to the full its scenic variety, as compared 
with the monotonous lowlands nearer the coast. 
The Alpine grandeur of some of its many moun- 
tain peaks often fills the traveler with ecstatic de- 
light, and very frequently he moves about in 
cloud-land. Several of the mountain passes be- 
tween the mission stations are twelve and thirteen 
thousand feet above sea-level. 

Kansuh is one of the highways to the "Great 
Qosed Land," hence an important factor as a 
stepping-stone in the evangelization of its bar- 
barous hordes. Two Tibetan missions which 
worked for awhile on the border have ceased to 
exist, and at present there is only a little handful 
of workers who are pressing the battle at the 
front. 

This province was first visited by Protestant 
missionaries in 1876, when Messrs. Parker and 
Easton of the China Inland Mission journeyed 
across. Other itinerating tours were made par- 
ticularly through the South, — ^but the first mission 



24 Kansuh 

station was not opened until 1881 when Mrs. 
Parker and Miss Wilson, its first lady mission- 
aries, found a home at Tsin Cheo. However, the 
sowing has seemed to be on stony soil, and even 
the oldest established station can point to only a 
few scores of Christians as the fruit of thirty 
years toil. It seems as if these hardy moun- 
taineers are peculiarly unreceptive to the Truth. 

Northern Buddhism has a strong hold upon the 
people of the border towns. The bonzes are all 
trained in Tibetan lamesaries and as a rule are 
more aggressive propagandists of their religion 
than others of the fraternity in China. Dressed 
in their bright yellow and dark red garments, 
fancy hats and boots, they are always in evidence, 
being particularly conspicuous in homes where 
sickness and death have entered. They are called 
in by the superstitious people for the purpose of 
driving away by chanting, and ringing of bells., 
the evil spirits which are supposed to hover about 
the places of the dead. 

The salubrious climate of Kansuh is presum- 
ably of all the provinces most agreeable to West- 
erners, except for persons of highly-strung tem- 
perament, who find the high altitude and the 
desert winds very trying. Malaria is, so far as 
the writer knows, an unknown quantity ; the rice 
is grown to a limited extent in the extreme South 



Kansuh, and How to Get There 25 

and farthest Northwest. The real Kansuhite is 
not a rice-eater, except once or twice a year at 
feast times; nor could he subsist on such 
scanty diet. At least once a day the average 
family enjoys a meal of mien — similar to 
noodles or macaroni — and as indispensable to 
them as is the latter to the Italian. Bread, 
made of wheat, barley, corn and even bean 
flour, washed down with the usual beverage — 
tea — satisfies their simple wants for the rest of 
the day. The common people can seldom af- 
ford any meat. Wheat, millet, potatoes, oats, 
beans and barley are some of their principal 
products. These, with a great variety of fruit 
and vegetables, furnish the native with health 
and muscle. Such fare, supplemented witli 
good milk and Min cheo honey, makes it pos- 
sible for the foreigner to live in comfort with 
a minimum amount of imported supplies. 

How to reach this "land flowing with milk 
and honey," is the perplexing question of many 
who would prefer its climate, but by no means 
intend to undergo the hardships of getting 
there. However, China is changing, and the 
foreign residents are not so cut off from tTie 
coast as in the old days, when our letters from 
Hankow were two and three months on the 
way. The writer remembers being four months 



26 Kansuh 

without any mail whatever. Establishing Im- 
perial Post Offices throughout the Empire is 
doing wonders. While penning the above we 
were interrupted by a visit from the District 
Postal Clerk, who had come to Tih tao for the 
purpose of opening a branch office. Mail every 
five days seems almost too good to be true, 
and we are beginning to feel quite modern, 
when we compare this with former monthly or 
even bi-monthly mail days. The newly intro- 
duced method of forwarding mail by mounted 
couriers who travel night and day, brings Tih 
tao within twenty days' communication with 
Hankow — the Chicago of China. 

But until the proposed railway across China 
to our provincial capital has been completed, 
the Kansuh missionary is still dependent upon 
the ancient methods of transportation, which 
China has employed from time immemorial. 

Only three routes seem practicable by which 
to reach this distant field. With Hankow as 
starting point, two of these coincide as far as 
Lao ho keo, an important business center on 
the Lower Han. Taking the direct western 
route one continues up the Han River another 
two thousand four hundred li and considers 
himself exceedingly fortunate if this houseboat 
journey has been accomplished within two and 



Kansuh, and How to Get There 27 

a half or three months time, without serious 
accident. Alas ! many a missionary party has 
come in too close contact with the treacherous 
rocks in the rapids of the Upper Han, with dis- 
astrous results to personal effects, stores, 
books, etc. Having to camp out on the rocks 
by the river side, while the house-boat, which 
has come to grief, is being repaired, and the 
goods dried in the sun, is not an unusual ex- 
perience. 

In the previous chapter we have already fol- 
lowed the route across Kansuh starting from 
the terminus of the waterway. Taking the sec- 
ond route, one leaves Lao ho keo, and the hos- 
pitable homes of our Scandinavian friends 
there, and turns directly north up a smaller 
river. Here, for two or three weeks the trav- 
eler must perforce practice humility, for it is 
impossible to straighten up in the low cargo 
boats which ply these waters. Boxes and 
trunks fill up the bottom and the temporary 
resident enjoys the privilege of crawling about 
in the scanty vacancy between the top of the 
boxes and the low matting roof of the boat. 
Progress is very slow, for often the boats get 
stuck upon the sand and gravel bars, when the 
trackers have to wade in and lift them over the 
obstructions. Reaching the end of this river 



28 Kansuh 

journey, the baggage is transferred to pack 
mules, and then the deHghts ( ?) of sedan 
chairs and cooHes are fully tested during the 
ten days' ride across the mountains to Hsian, 
China's ancient metropolis. This city acquired 
a recent fame by affording temporary refuge 
to the Emperor, Empress Dowager and Court 
during the memorable exodus of 1900. 

China's two-wheeled, springless cart is the 
accommodation from here on, over the almost 
impassable roads across Shensi and Kansuh. 
The many hospitable Mission homes along the 
great Hsian plain will bring cheer and relief 
to the patient sufferer. Roads in China are al- 
lowed to take care of themselves, hence their 
condition among the loess hills after sand- 
storms and heavy rainfalls, is not easy to de- 
scribe. Such a ngvel journey must be experi- 
enced in order to be fully appreciated. We 
came across the provinces nine years ago in 
chairs, and what should have been an eighteen 
days' journey, under ordinary circumstances, 
was lengthened to over five weeks, and besides 
we had to change bearers several times. Our 
seven men were the greatest scoundrels in th6 
Empire, and they deserted us in the most un- 
likely places. I was forced to carry one end 
of the chair myself. Once we discovered a plot 




f 




% 






V 

? 



Kansuh, and How to Get There 29 

to rob us; this being overheard by Mrs. Ek- 
vall, whom they thought was a newcomer and 
unable to understand. But the Lord delivered 
us out of their hands. 

The third route leads up the Yangtse River 
through its famous rapids and gorges to 
Ch'ung king, the Western Emporium for trade. 
Starting from here, the great province of 
Szechuen is traversed from south to north by 
a small river; when the Kansuh border is 
reached, and it is again overland for sixteen 
days to Min cheo, the first mission station. 
Only absolute necessity would induce the mis- 
sionary to repeat the experience of trying to 
reach the coast by this road. We have very 
vivid recollections of our journey across these 
mountains some years ago. The mountain 
road is so dangerous part of the way that even 
the sure-footed mule is rarely seen, and all 
merchandise is carried on the backs of cool- 
ies. These stagger under enormous loads — 
several hundred pounds, — stopping to rest ev- 
ery hundreds yards, and making very short 
stages. The load is placed on a frame and 
fastened to the back, which in some cases, 
when uncovered, exposes a mass of raw sores : 
the man being on a par with his fellow burden- 
bearer — the mule. 



so Kansuh 

It was on this road, near the Kansuh-Szech- 
uen border, that our party of missionaries — 
the last to leave the province in August, 1900 — 
had an encounter with robbers. Mr. Shantz 
was severely wounded, and fainted from loss 
of blood. Both he and Mrs. McBeth were held 
as prisoners for several days, and their horses 
and other valuables taken from them. How- 
ever, the robbers were overawed by the peo- 
ple of the village, and when Mr. Shantz had 
sufficiently recovered from his wounds, the 
horses were restored, and the travellers were 
allowed to proceed on their journey to rejoin 
their companions who were coming by the wa- 
ter route. 

The arguments stated in the beginning of 
the chapter, and with which prospective Kan- 
suh missionaries are entertained, tho seeming-- 
ly reasonable, are hardly tenable when con- 
fronted with the ''Great Commission" — "Go ye 
into all the world and preach the Gospel to ev- 
ery creature." 

As far as hardships are concerned, we sup- 
pose that to be the appointed portion of the 
Gospel herald, — "Endure hardness as a good 
soldier of Jesus Christ." 

The fact of their dense ignorance is a fur- 
their claim upon our sympathy, for that is just 



Kansuh, and How to Get There 31 

what the Gospel, as commonly believed, is ac- 
credited with power to remove. If Kansuh is 
to be neglected because a careful calculation 
of dollars and cents proves it a "costly mis- 
sion field," then it is about time to abandon 
the whole missionary enterprise. 

Its vast area — in size this province ranks 
second in the Empire — demands a proportion- 
ally large number, and fifty-two missionaries, 
its present force, is altogether inadequate to 
meet the needs of its ten or twelve millions of 
people, and to grasp the splendid opportuni- 
ties for their evangelization. 

God bless Kansuh and greatly increase its 
workers ! 



Ill 

THE CHEO KIA OF TAO CHEO 

IT was in April of 1895, after the usual long 
and tedious journey across the Empire, that 
our Tibetan pioneers, Messrs. Christie and 
Simpson, arrived on the border. 

They had decided to locate in Tao cheo, or 
at least settle there until more familiar with 
conditions of life beyond that point, more thor- 
oughly acquainted with the Tibetan tongue, 
and possibilities of work. This city had al- 
ready entertained transient foreign visitors. 
Several missionaries of our sister society in 
Kansuh, burning with love for this semi-bar- 
barous race, had spent weeks at a time here, 
but no permanent work had been carried on. 
Here it was that Miss Annie Taylor sojourned 
several months, dispensing medicine and mak- 
ing preparations previous to her courageous 
dash into Tibet, which almost proved disas- 
trous to life as well as to property. 

The first native of the place to show a friend- 
ly interest in the new arrivals, and who visit- 
ed them in their inn the following day, was 
Cheo Sien-seng. It was his father who had in 
every way possible befriended Miss Taylor, 



■ I ViwPiJ^^ ((►•> . ■ ^i^^if^SVi*' 



'^^?W^f^ 



THE MOSQUE AT TAO CHEO. 



The Cheo Kia of Tao Cheo 33 

and when she made known her purpose of en- 
tering Tibet, had earnestly endeavored to dis- 
suade her from recklessly endangering her life 
in its wilds. This friendly visit was very much 
appreciated by the foreign visitors, especially 
as they soon learned that the Cheo kia was one 
of the most influential and wealthy families of 
the city. Hence, association with them would 
give a very desirable standing to the otherwise 
usually despised "Ocean men." Ere long they 
discovered that it was greatly to their advantage 
to cultivate an acquaintance with this scholar- 
ly, yet unassuming Chinese gentleman, whose 
thorough knowledge of everything Tibetan 
was freely placed at their disposal, and whose 
assistance greatly facilitated the maturing 
of plans in those early days. 

Thus it came to pass that Mr. Cheo's apoth- 
ecary shop just inside the South Gate, became 
a sort of Information Bureau; and neither 
father nor son ever wearied in doing what they 
could to make the missionaries comfortable. 

The Mohammedan rebellion broke out early 
that summer, and acting upon the advice of 
these friends, the missionaries transferred 
themselves and their few belongings to a Bud- 
dhist monastery across the river. When later on 
in the season it looked serious, and grave fears 



34 Kansuh 

were entertained that the Moslems of the city 
(there being three Mohammedans to every 
Chinese in Tao cheo, Old City) would unite 
with the rebels, Cheo lao-ie expecting that he 
might have to flee to any time, entrusted all his 
gold, which amounted to about two thousand 
faels, to the missionaries, it being safer with 
them. 

And when in the fall and winter Mr. Christie 
was left alone, and for many months was cut 
off from communication with the coast, Cheo 
the elder supplied him with everything neces- 
sary, and would often say, "While I have 
money, Sien-seng will never want for it; as 
long as I have anything to eat, you shall never 
know hunger; and as long as I have a roof to 
cover my head, I will most certainly share it 
with you." And Cheo lao-ie was always as good 
as his word. 

This old gentleman's concern for the mis- 
sionaries was touching; especially when one 
of them was stricken with that most dread 
disease, smallpox. He used to call daily, and 
spend hours with the patient. The Chinese do 
not fear contagion as do foreigners, nearly all 
having been inoculated with it in infancy. No 
one could have expressed a greater joy than 
he over the happy outcome, and the restora- 



The Cheo Kia of Tao Cheo 35 

tion of the newly married missionary. He 
even concurred with them in their opinion that 
this recovery from a very severe attack, was 
due to the direct interference of a prayer-hear- 
ing God. It is almost impossible to imagine 
that this courteous, kind old friend, whose 
benevolence was more than the ordinary, could 
become such a furious persecutor of the son 
who had learned to know and love the Saviour 
these foreigners proclaimed. For if there is 
one person in the Flowery Kingdom who has 
been faithfully dealt with on the question of 
personal salvation, and to whom the atone- 
ment and God's love to sinners through Christ, 
has been clearly explained, it is Cheo Lao tai-ie, 
''Cheo the Venerable great-grandfather." (Altho 
only sixty years old, he had already attained to 
this, among Chinese coveted distinction, and 
his progeny were numerous.) 

He was not altogether unimpressed by the 
preaching, but on the other hand would accept 
much of what he heard of the Gospel. After 
one of these earnest discussions, when the way 
of salvation was pointed out so clearly that it 
could not be mistaken, and he having vainly 
tried to prove that God was somewhat in debt 
to him for the many good deeds he had done, 
he said finally as he left : "I'll take my chances, 



36 Kansuh 

for if I am not good enough to go to heaven, I 
am surely not bad enough to be cast into hell." 
Thus this strict Confucianist continued in his 
self-righteous way, altho very fond of reading 
the Christian literature with which the breth- 
ren could supply him. 

But the heart of the son gradually opened to 
receive the Truth, and he not only became in- 
different to the usual methods of worship, but 
such would actually disgust him. During days 
of idolatrous processions he usually absented 
himself from his store, so as to avoid having 
to comply with the custom of burning incense, 
and prostrating himself before the idols, — the 
hideous gilded things which are carried in se- 
dan chairs. He encountered much opposition 
from his father when, after remaining a wid- 
ower for several years, he married again. His 
life previous to this had been according to the 
moral standard of the majority of the Chinese 
mingling with the Tibetans. His sincerity in 
desiring to shape his life according to the 
Gospel standard led him to request Christian 
marriage with a woman of ill-repute who also 
wished to reform. For, as he expressed it him- 
self, his life previous to this had been so im- 
pure that he could not conscientiously ask a 
pure woman to become his wife. 



1 








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, 1 




ill 








i ^^^H|i 


A 


J rv-. ?■-.., '^w 




* -iA Wm 


.1 


:i |-^i,a::-i 






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The Cheo Kia of Tao Cheo 37 

This enraged his father, who went so far in 

his domineering over his son as to try to sep- 
arate them; putting up a proclamation on the 
city wall offering to any well-deserving man, 
on application, a wife for nothing. 

The exodus of the missionaries during the 
Boxer year, and their absence for two years, 
had far from discouraged Mr. Cheo, Jr., in his 
desire to become a Christian. On the contrary, 
his faith was strengthened, his purpose con- 
firmed, and he was ready to publicly confess 
Christ upon the return of the missionaries to 
Tao cheo. He was the first one of the place to 
take that step. In all other matters he was 
willing to yield to his father, but on questions 
which touched his religious convictions he was 
firm as a rock. The storm broke loose imme- 
diately. The younger son had also departed 
from the faith of his father, having long ago 
married a Mohammedan wife, and become a 
Moslem proselyte. By learning Arabic and 
studying the Koran he had become proficient 
in chanting. One would judge from the char- 
acter of this son that his religious convictions 
are matters of policy, for he continues to make 
money, being sought after to nien king. 

Now that the oldest son had become a Chris- 
tian, it seemed more than the old man could 



38 Kansuh 

endure. In case of his decease, whom could he 
depend upon to perform the customary rites 
which assure a peaceful repose to the soul of 
the departed?^ Moreover, he was openly 
taunted on the street, as the old man whose 
one son had become a Moslem and the other a 
Christian, and the only friend he had was neith- 
er Chinese nor Mohammedan. This referred 
to a vinegar merchant of Tao cheo, who tries 
to stand in with both parties, and having a 
certain knowledge of Christianity can talk even 
the "J^sus religion." This policy-man has 
strange to say, become Cheo lao-ie's most inti- 
mate friend. 

As persuasions proved unavailing in turn- 
ing his son from his new found faith, the old 
man sought to accomplish it by force, and for 
that purpose went in person to the magistrate. 
He preferred charges against his Christian son 
on the ground of his being a ni-tsi, "rebellious 
son." Such charge being sustained involves 

*Man possesses, according to Chinese metaphysics, 
besides the body, san huen t'sih pei, "three souls and 
seven spirits." One soul departs into the Unknown, 
one hovers about the grave, and the third takes up its 
abode in the ancestral tablet, hsing or ch'ih bob, "search- 
ing for food and drink." Hence the necessity of wor- 
ship and offerings to those souls at stated times and 
places. The whereabouts of the t'sih pei, or inferior 
animal spirits, is not definitely known or stated. 



The Cheo Kia of Tao Cheo 39 

fearful punishment in China. For this crime 
the culprit becomes subject to the barbarous 
process of ling ch'eh, "Slicing" ; the family is 
exterminated; the officials are degraded; and 
the walls of the town which has been unfortu- 
nate enough to produce such a monster, are 
razed to the ground. But the officials paid no 
attention to the old man's accusations, believ- 
ing that they were overdrawn in all particulars. 

Lastly, the infuriated and bigoted old Con- 
fucianist threatened with death his refractory 
son, unless he would desist from his unfiHal 
conduct in adhering to the foreign religion. 
In China, a father's threat of death is not to 
be treated lightly, as is conclusively proven 
by many authentic instances from both past 
and present history. A father in the Celestial 
Empire exercises, in true patriarchal style, ab- 
solute control over the members of his house- 
hold. Life and death are practically at his 
disposal, if one may judge from decisions made 
by courts of justice and according to the law 
of the land. He seems to have a right to em- 
ploy any measure by which he may turn a son 
— e'en tho a grandfather the latter may be — 
"from the error of his way." 

Through it all Cheo Sien-seng stood firm, 
tho he had to flee temporarily until his father's 



40 Kansuh 

anger was somewhat appeased. Disinherited, 
a father's threat of death hanging over his 
head, separated from his wife and children, 
for a time a fugitive from home and friends, 
willing to relinquish his rights to his well- 
earned literary degrees and honors; "none of 
these things" moved our brother. He had 
caught a glimpse of heavenly mansions, and 
by faith claimed the inheritance of the "chil- 
dren of God," being satisfied with the Father's 
smile of love and approval. 

Such is true heroism, the index of an inner 
experience and of a heart conquered by the 
love of Christ, and revealing a character ennobled 
by Christian truth. 

On his return from exile he was requested 
to sign an affidavit resigning every claim he 
had as a member of the Cheo family. He must 
forego everything: property, literary degrees, 
sons and all, and go out into the world as a 
poor man. He accepted the conditions gladly 
for the Gospel's sake. The middle-men, who 
brought the paper, wept; and the father must 
have had some qualms of conscience, or else 
was chagrined that this last measure had fail- 
ed, for he finally refused to receive it. 

It was in the midst of this heavy pressure 
and suffering that Cheo Sien-seng wrote an 



The Cheo Kia of Tao Cheo 41 

apology for Christianity, and presented it to his 
father. It is masterly as a Chinese literary pro- 
duction, but much more valuable as a clear, 
concise treatise on Christian doctrine. It is a 
pity that space forbids giving more than a few 
extracts from this excellent, tho brief com- 
pendium, which deals with the salient points of 
Christianity: viz., the existence of a true su- 
preme Deity, creation, recognition of sin and 
its final punishment, and salvation through 
the vicarious suffering and death of the GOD- 
Man. 

"That the heterodox cannot permanently 
supplant the orthodox is a self-evident princi- 
ple. Confounding the two is like failing to dif- 
ferentiate between an imitation and a true gem, 
or preferring a fish's eye to a pearl. The true 
is in danger of being concealed by omitting 
comparisons, which are made solely in order 
to obtain evidences. 

"It is a matter of common experience that 
the light of the glow-worm becomes extin* 
guished with the rising sun; hence any relig- 
ion which is not established by God, is like 
the glow-worm, whose light diminishes in pro- 
portion as it is subject to the rays of the sun. 
But the God-established, world-saving relig- 
ion is like the sun, whose heat and light in- 



42 Kansuh 

tensify with the progress of the yearly seasons. 

*'A careful examination into the conditions 
of this cycling earth, will reveal the fact that 
two-thirds of its habitable surface is entirely 
under the control of nations permeated with 
Christian sentiments; the other third under 
governments influenced by various forms of 
religion. 

"Discussion concerning Christianity carried 
on with an unbiased mind must inevitably 
produce the conviction that obscurity is not its 
characteristic: forasmuch as the 'Way' was in 
the beginning of all beginnings, and will con- 
tinue to the end of all endings: whether for- 
eigners or natives, all are forced to acknowl- 
edge a common root and origin. 

"By whom was Heaven created? Who has 
established the Earth, that it move not; and 
by the exercise of Whose power have all things 
come into existence? Contemplation of this re- 
veals the mysterious key. The origin and root 
of all things may be comprehended by a rever- 
ent study of the Two Covenants (Old and New 
Testaments), but could only be fully explained 
by the manifestation of the world's Saviour. 
However, the darkened mind will absolutely 
fail to understand, unless God influences the 
heart; yea, tho he may argue the matter, yet 



The Cheo Kia of Tao Cheo 43 

he will fail to grasp what only faith can com- 
prehend. 

"Suppose it could be proven that Jesus was 
not God's Son ; then His blasphemy of pretend- 
ing to be what He was not would be such a 
great crime that it could not possibly be tol- 
erated. And if that were so how could He 
then rise from the dead and ascend to Heaven? 

"lao and Shun/ Confucius and Mencius, 
were not Heaven-born; hence they may be 
styled sages, but cannot be spoken of as gods. 
The moderns vainly exalt the fame and virtue 
of these sages, since they fail in imitating their 
sincerity, or in harmonizing their lives with 
their precepts. 

"Throughout China there is at present a con- 
fused worship of false deities; a nonsensical 
burning of paper money ; erecting of monaster- 
ies and nunneries; composing of inscriptions 
for tablets; and debasing prostrations before 
the idols. They say, by becoming the disci- 
ple of a priest, one will certainly ultimately at- 
tain to the coveted distinction of Buddhaship. 
Is not this to purposely sin against the Su- 
preme Deity? 

*The Emperors lao and Shun, who reigned during 
the mythical period known in China as the "Golden 
Age," are commonly quoted as paragons of virtue and 
wisdom. 



'44 Kansuh 

"The world-saving religion inculcates rever- 
ence for the Supreme, and love to man. It is 
without an equal, for it teaches us to love our 
neighbor as ourselves, and we are to regard 
'all under Heaven as one family/ It is suited 
to all people, and suitable for all occasions; it 
instructs the deaf, blind and dumb, and does 
not discard even the useless; besides, it sup- 
ports widows and orphans, and contributes to 
the maintenance of the poor. 

"Do any suffer the pangs of hunger? It is 
like myself being hungry. Has any one fall- 
en into a ditch? Then I correspondingly feel 
as if bedaubed with mud. 

"It is said truly, 'all have sinned.' How may 
their sins be forgiven ? How may man become 
reconciled to the Supreme Deity? And how 
may lost sinners obtain Eternal Life? This 
doctrine of the Atonement is the most import- 
ant of all, and its statements minutely cor- 
roborate. 

"Supposing a person's clothes being torn 
and altogether insufficient to cover the body; 
'the body bare and sleeping on dew' ; would we 
not consider him an idiot to refuse a new gar- 
ment which had been handed him? Or, sup- 
pose one famished with hunger, conducted to 
a table groaning under the weight of rare deli- 



The Cheo Kia of Tao Cheo 45 

cacies, and exhorted to eat out of costly dishes, 
refuses to do so ; could we refrain from smiling 
at such great stupidity?" 

Cheo Sien-seng is, at present, a humble ''til- 
ler of the soil." He comes into service every 
Sunday, often walking the distance of fifteen 
li. Money had come to Mr. Simpson for the 
support of a native preacher for one year, but 
when offered to Mr. Cheo, it was refused. He 
said he would do all he could to help in the 
work, but he had no need of the money, since 
his income on the farm would supply the few 
needs of the family. His wife and one unmar- 
ried daughter are both Christians, and he has 
taught them to read ; but it is a source of grief 
to him that he has no authority over his four 
sons, who are completely under the control of 
the despotic old grandfather. Tho they might 
desire to follow in the footsteps of the father, 
they dare not at present. It is touching to lis- 
ten to Mr. Cheo's earnest and often tearful in- 
tercession before God, in behalf of his father. 
Kind and sympathetic reader, will you not join 
us in earnest prayer for this old man's conver- 
sion? His coming out would be a powerful 
witness for the Truth in his native city, and 
would also mean the liberation of many of the 
family to follow their convictions. He has not 



46 Kansuh 

ceased treating us as friends, altho he must 
attribute his son's conversion to Christianity 
to the influence exerted by the foreigners. 
When we last called upon him he was reading 
a Christian book, and as Mr. Christie and I 
left, he took each by the hand and thus escort- 
ed us outside the gate. We have reason to be- 
lieve that he has come to appreciate his Chris- 
tian son, who has been steadfast under all the 
abuse heaped upon him, and is still devoted 
to the old man ; whereas the Mohammedan son 
has not shown himself at all amenable to the 
instruction or authority of the father. 

What stronger argument than the above 
simple recital of such turning to God is needed 
to dispel the illusion of the "lower motive" 
theorists? Such steadfastness of purpose, while 
subject to cruel and persistent persecution, vin- 
dicates the Gospel from the unfounded slander 
that its efficaciousness in transforming the hu- 
man heart is limited. It compels the admira- 
tion of even hostile critics. 

The events of 1900 proved that the Chinese 
Christian church could produce an army of 
martyrs. The case of Mr. Cheo, and similar 
instances of conversion, which involve the en- 
tire loss of earthly advantages and prospects, 
augment our firm conviction that there still re- 



The Cheo Kia of Tao Cheo 47 

mains in China .another — should the occasion 
present itself — would-be noble army of mar- 
tyrs. 

For answer to the unkind, and oft reiterated 
query, ''Do Missions pay?" we turn for affir- 
mative and unrefutable testimony, to Gospel 
triumphs such as these. 



IV 
ACROSS THE BORDER 

LABRANG, "Castle of the Lamas," is a 
noted lamesary just across the Kansuh 
border. To attend the annual religious fair, 
hoping thereby to do some good, was the oc- 
casion of our visit during the summer of 1896. 
Mr. Christie, who could converse in the na- 
tive tongue, was of course the chief witness; 
whereas I was merely his companion, and con- 
fined to witnessing silently, or at the most as- 
sisting in the usual sale of books. Chinese 
friends tried to disst^ade us from going; for 
altho it was a comparatively short distance 
across the border, the road had a notoriously 
bad reputation of being infested by robbers of 
the worst type. A few days before our intend- 
ed journey a Chinese merchant passing that 
way had been robbed and killed. As far as 
that is concerned, no place in Tibet is safe 
from brigands. Encounters with them is the 
usual experience of foreigners who have the 
temerity to enter this land of mystery. "Ten 
Tibetans, nine thieves," is not only a current 
saying, but one pregnant with truth. Being 
subject to their attacks, is one, tho not the 



Across the Border 49 

greatest difficulty which confronts the mis- 
sionary among these semi-savages. 

Aku Sen-ge, a Buddhist priest, and a devot- 
ed friend of Mr. Christie's, accompanied us as 
servant and guide. Some provisions v^ere need- 
ed even on this short journey, for Tibetan 
inns, when such can be found, are not well sup- 
plied. Fifteen li from Tao cheo may be seen 
the ruins of the old wall, which formerly sep- 
arated Amdo province (part of Outer Tibet) 
from Kansuh proper. Not having gone this 
way before, we anticipated some trouble, as 
our passports do not permit travelling in Tibet. 
We were also told that Chinese soldiers were 
stationed at this barrier, and foreigners might 
be prohibited passing through the gate. How- 
ever, our fears were groundless, for when we 
approached the guard-house and were hailed 
by the soldiers, Mr. Christie waved a paper, 
and that proved sufficient. Presenting any 
passports for investigation would have been 
of little use, for the illiterate Chinese soldiers 
cannot, as a rule, recognize one ideograph from 
another. 

It was late that night when we arrived at 
Uan Kori. The stage was short, but we were 
delayed on the road having to wait for 
Aku Sen-ge, who, in his clumsy Tibetan boots, 



50 Kansuh 

could not make rapid progress. The natives 
are slow pedestrians, but excel on horseback. 
We were not at all welcome here, but finally- 
secured a resting place, tho only a grudging 
hospitality was shown. A dirty, tumbled-down 
kang in a corner of the courtyard, and which 
exposed its occupants to the frosty night air, 
was good enough for the foreigners. Even 
the summer nights are very cold in these high 
regions. When we came back ten days later, 
— about August twentieth — we travelled through 
newly fallen snow. 

The next day's route led through almost six- 
ty It of uninhabited country, which is often fre- 
quented by robbers. However, we had no mis- 
hap. Two years later when Mr. Simpson and 
I made the same trip we were fired upon by 
four mounted highwaymen, who were lying in 
ambush in this vicinity. However, the sight 
of foreign fire-arms caused a precipitated flight 
up a neighboring hill, from behind the rocks 
of which they amused themselves by firing at 
us as we rode by. After each shot the braves 
would show themselves, and waving their guns 
would give forth one of their famous yells. It 
was fortunate that they were less skillful as 
marksmen than as riders, or the sport might 
have proved disastrous to us, who were ex- 



Across the Border 51 

posed in the open country and had to pass so 
near their hiding place. A little further on 
there are usually some nomads encamped near 
the road. Five or six black tents are pitched 
in a circle, into which herds of cattle and sheep 
are driven at night. The Tibetan dog is a 
real obstacle to freely mingling with the tent 
dwellers. The most courageous would quake 
with fear if surrounded by a dozen of these fe- 
rocious brutes, and it would be impossible to 
approach and have any communication with the 
owners of the tents, unless one had first gained 
their good-will. It is advisable to jump into 
the saddle and speed away at a good pace if 
one happens to be walking, as I was that day. 
A very recent and unpleasant experience has 
given me increased respect for this genus canis. 
A four days' journey brought us to Labrang, 
our destination, a distance of two hundred 
and forty li from Tao cheo, Old City. It was 
not difficult for us to find lodging this time, 
tho on a subsequent visit we were absolutely 
refused admittance to the inns, in spite of the 
fact that in one of them a room had been pre- 
viously rented for the use of our Mission. This 
shows the power and influence of the priest 
over the people, who dare not disobey their 
prohibitory commands. The whole village is 



52 Kansuh 

the property of the lamesary, and any provo- 
cation or disobedience on the part of the peo- 
ple, who rent of the lamas, would result in 
immediate expulsion. Fortunately, we had 
brought a little tent with us in which we made 
ourselves quite comfortable, and found it not 
at all to our disadvantage to exchange the 
dirty, ill-smelling inns for the grassy plot by 
the river side. 

The Labrang inns are like all other caravan- 
saries in the East, tho possibly larger than 
the average. The place we stayed in that first 
visit, had, besides several separate inn-keeping 
establishments, half a dozen stores. All this 
was within the same enclosure, there being one 
large entrance which was always securely 
closed at night. The flat mud roofs of the inns 
served us as promenade. All sorts of barter- 
ing, buying and selling, is carried on inside 
such a court, and it is in these places that Chi- 
nese and Mohammedan merchants unmerciful- 
ly fleece the natives. 

The Tibetans are inordinate wine-drinkers, 
and become easy victims when well "treated." 
The Ghinese copper cash are so scarce in this 
outpost of even Chinese civilization, that they 
command a high value. Thirty-three cash in 
Labrang, and as few as twenty-five in other 



Across the Border 53 

places along the border, reckon a hundred. 

Buddhism, as seen in one of these centers, 
and contrasted with its original tenets and pre- 
cepts, which strictly enjoin poverty, chastity 
and humility, produces a most unfavorable 
impression upon the critical observer. The 
lamas do not even make a pretense of living 
according to the vows of their order. They 
and their superiors — living Buddhas — fare 
sumptuously every day, and are grossly im- 
moral. Alas ! such are the exponents of the 
''Light of Asia" ! In our walks on the broad 
street between the village and the temple 
grounds, it was not unusual to meet young 
priests carrying half a sheep, bought at the 
butcher's stall. So much for their vaunted ab- 
stinence from meat ! Some are such scrupu- 
lous observers of the precepts of Buddha that 
they refrain from disposing of the vermin — of 
which every Tibetan has a generous share — in 
the usual way, but instead, expose their gar- 
ments with the fur out, so that nature, some 
frosty night, may do the deed of killing. And 
yet, defenceless travellers are killed without 
compunction, if there is the least prospect of 
booty. Such is their consistency ! 

If a numerical strength is a criterion of re- 
ligious life, then Labrang, with its magnifi- 



54 Kansuh 

cent temples and adjoining monastery, contain- 
ing apartments for the accommodation of three 
thousand five hundred lamas, must be reckoned 
a very religious city indeed. 

The streets of the town are lined on both 
sides with hundreds of small stalls, the recepta- 
cles for prayer-wheels of various sizes. Each 
passing devotee by simply turning the wheels 
once, registers thousands of prayers. Myriads 
of priests do nothing else the entire day except 
twirl their prayer-wheels, and mutter to them- 
selves, "Om mani pad me hum," — that strange 
and almost only prayer formula which seems 
efficacious to the Northern Buddhist. The vast 
majority of Buddhist religionists are entirely 
ignorant of the meaning of these six mystical 
letters. 

The filth, and the stench of the neighbor- 
ing village, was almost unbearable. What 
must be the moral filth of this bee-hive of use- 
less drones ! It seemed to us as if the very 
atmosphere of the place was vitiated. Gilded 
roofs and palatial buildings may cover, but 
cannot condone the wickedness of these lazy 
know-nothings and do-nothings. 

A Tibetan fair is an interesting spectacle. 
It is most amusing from the viewpoint of a 
China missionary, accustomed to the decorous 



Across the Border 55 

life among the "Celestials," to see young men 
and women sauntering along among the booths 
hand in hand, laughing and chatting. Some 
are boisterous and quarrelsome, being in a half 
intoxicated state. It reminds one of a coun- 
try fair in Continental Europe. The apparel 
of the wealthy Tibetans, specially of their 
wives and daughters, can quite compare in 
costliness and grandeur, tho not in style, with 
the finery of their more civilized sisters of oth- 
er lands. The almost endless variety of head- 
dress and silver ornaments adds to the pic- 
turesqueness of the scene. Many of the wom- 
en thus decked out, carry on their person the 
entire wealth of the family. 

Besides the purely religious ceremonies of 
the day, a brisk trade is carried on outside the 
temple courts; all sorts of wares are offered 
for sale ; horses are raced and cattle sold. The 
missionary tries to do something by way of 
book and tract distribution on such an occa- 
sion, tho very often meeting rebuffs and even 
insults. The opposition seems greater where 
Satan is specially honored. Books and tracts 
were thrown back into our faces by some of 
the most fanatical of the priests, and even 
curses hurled at us upon the mere mention of 
the name of Jesus. We were told by our ser- 



56 Kansuh 

vant that all the Gospels which Mr. Parker, 
of the China Inland Mission, had sold to the 
lamas of Labrang, when on a visit ten years 
previously, had been collected by the order of 
their superior and publicly burned. It was also 
proclaimed that the lama or priest with whom 
was found secreted Christian books, would be 
branded with a hot iron. It is evident that the 
Tibetan Buddhists fear the Christian religion; 
hence their active opposition. The books we 
distributed may have met a similar fate.* 

But praise God the Truth cannot be burned ! 
We had joined the thousands who were gath- 
ering inside the spacious temple court and con- 
tending for good places, from which to view 
the performance — a sort of semi-religious dance 
or masquerade enacted by the lamas for the 
amusement of the temple on this, "the great 
Day of the Feast." From the angry looks 



*We have learned since the above was written that 
the books we distributed among the priests on this 
visit, were also publicly burned in the courtyard of the 
inn where we stayed. The prohibition against reading 
Christian books had become so strict, that, according 
to a proclamation from the authorities of the temple, 
any one found with a Christian book in his possession 
would suffer the loss of his right hand. It is to be 
feared, alas, that none of the brotherhood would be 
willing to undergo mutilation for the sake of the 
Gospel ! 



Across the Border 57 

cast upon us by these filthy servants of Satan 
who surrounded us, it was evident that the 
presence of foreigners was not agreeable. 
There we were, helpless, so far as we could 
see, in the very midst of as hideous a mass of 
humanity as I ever have, or ever want to come 
in close contact with. It seemed as if the in- 
fernal region had emptied out its contents; for 
these imps were true sons of their father, the 
devil. Stones had begun to fly from all direc- 
tions, and I had already broken my umbrella 
in trying to defend ourselves. Only God knows 
what might have been the ending; our position 
seemed dangerous enough, when help unex- 
pectedly arrived. The hooting mob suddenly 
made room for a couple of Tibetan soldiers 
who had been sent by the superior of the 1am- 
esary, for the purpose of escorting us to a 
place of safety. Somehow he had been in- 
formed of the fracas and our peril, and was in- 
clined to give us needed protection. We were 
escorted to the balcony of one of the temples, 
and assigned seats among lamas of high rank, 
and other notables. From this comfortable 
elevation we obtained a good view of the per- 
formance, and moreover could look with some 
satisfaction upon the rabble below, and our 
quondam tormentors. God had prepared a 



58 Kansuh 

table (rugs) before us in the presence of our 
enemies. Seen for the first time, such a theat- 
rical display, tho otherwise monotonous and 
tiresome, would on account of its novelty, 
amuse if not instruct. 

A score or more of masked priests, supposed 
to represent various real and fabulous animals, 
go through a series of fantastic gymnastics. 
Several musical instruments accompany the 
performers, making a deafening noise. Two 
lamas assist in the last act with weird chant- 
ing, which is prolonged until all the animals, 
even the wildest, stop their gyrations, and one 
by one peacefully recline at the feet of the 
chanters. Even two fierce looking robbers ac- 
companied by little slave boys, are brought 
under the spell of this strange chant, and are 
finally subdued. 

This, we supposed, meant to represent the 
traditional Buddha, who could, by exercising 
his remarkable power, bring all nature into 
harmony with himself. It must be acknowl- 
edged that there was something very touching 
even in this mockery. But how dissatisfying 
to the conscience, tho it dimly expressed a uni- 
versal yearning — "after God, if haply they 
might feel after Him and find Him." 

The chief idea was the amusement of the 



Across the Border 59 

multitude, and in this the lamas were undoubt- 
edly successful, for the Oriental is easily satis- 
fied in the quality of his pleasures. 

Next day we were the recipients of presents 
from the Hoh fuh ie ; first the indispensable 
Ihata, ''scarf of ceremony," and after that was 
received, another messenger came with several 
articles of food. An invitation to call was also 
extended to us. We were glad to avail our* 
selves of this, since it would give us an oppor- 
tunity to witness in this stronghold of Satan. 

We presented our host with a well-bound 
copy of the Gospels in Tibetan; sipped the 
usual concoction of brick tea and milk well 
flavored with rancid butter; and then finished 
the repast by mixing roasted barley flour with 
the remains of the tea, using the only imple- 
ments with which nature has provided man. 
This is best relished when first worked thor- 
oughly into a solid piece, and then washed 
down with more tea. T samba is a very whole- 
some diet, tho less appetizing at first sight, on 
account of the suspicious mixture in the bowl. 
However, we ate with relish, "asking no ques- 
tions." A Tibetan host would be mortally of- 
fended if his guests should refuse to eat what 
is "set before them." 

What we had witnessed during these days 



6o Kansuh 

gave us much food for thought on our return 
journey. What mockery in the name of relig- 
ion! Still, some of these poor deluded souls 
seem sincere. Nothing more pitiable can be 
imagined than seeing candidates for the Bud- 
dhist heaven — and let us remember that Nir^ 
vana practically means extinction of being — 
measuring the ground which encloses the sa- 
cred temples and courts with the length of their 
prostrated bodies. This is meritorious work 
of high order. And then the hum of multiplied 
thousands of prayer-wheels, which are cease- 
lessly revolved by a superstitious throng of 
men, women and children. 

In many places along the road are heaped 
piles of stones which serve as landmarks. One 
method of accumulating merit is to put a spear, 
with a prayer-flag attached, in one of these 
piles. Some heaps contain hundreds of flags. 
All the ordinances and practices of modern 
Buddhism seem such a farce; its working is a 
system of huge frauds imposed on the ignorant 
laity, and its sole aim appears to be the enrich- 
ment of a corrupt priesthood. 

The "Light of Asia," which among a few 
Occidental admirers, is the designation by 
which the originator of this poor substitute for 
true religion is honored, seems so ironical to 



S > 
> § 






< > 

5 > ■^- 




Across the Border 6i 

those who have come in contact with its almost 
palpable darkness. Buddhism is best known 
by its fruits. Alas ! for the poor Asiatic who 
goes out into eternal night guided only by the 
glimmerings of this light ! 

Ten years have passed since this first trip to 
Labrang vv^as made, and the place is still 
strongly fortified against the Truth. 

"Oh, Rock! when wilt thou open?" 

It seems as if the feeling of animosity against 
the Gospel messenger has intensified with the 
progress of time. "But we will give ourselves 
continually unto prayer" for Tibet. 



V 

ANOTHER CHEO KIA, OR DRIVEN 
FROM HOME TO FIND GOD 

"^^ UESTS are coming, more fires are need- 
^^ ed, and we must get a man to saw and 
chop wood, carry water and look after the 
horses. Can . yon find us one?"^ — was my in- 
junction to the cook in Min cheo one February 
morning of 1898. After a little while he came 
in saying, "The man has come." So I went 
downstairs to set him at work. Could you but 
see him as he appeared that morning it would 
be easier to follow the story of the family. 
There he stood, looking at me with such funny 
little twinkling eyes ; a short, stubby man in a 
dilapidated Tibetan hat, jacket and trousers of 
home-spun burlap; no stockings, tho it was 
the middle of winter, and shoes of some rude 
style between Tibetan and Chinese, 

Cheo chuang hsing, — the father of three sons 
and two daughters, and the head of Cheo kia 
of Ki kia Ch'ai tsi — we found was quite a char- 
acter, one of those whom tria; and adversity 
had in some respects rubbed down the sharp 
corners, and had made other peculiarities 
stand forth with more striking prominence. 



Driven from Home to Find God 63 

He was one of the thousands of Chinese who 
had been driven from their comfortable homes 
in Ho cheo district during the Mohammedan 
rebellion two years before. With his family, 
this man had wandered from place to place, liv- 
ing as best they could and getting work wher- 
ever it was to be found. 

Some four months later his eldest child — a 
daughter — came to see him; which visit re- 
sulted in her staying with us to learn to cook. 
She was a bright young woman of twenty- 
four, but sad indeed had been her experience. 
Betrothed when a child to the little son in a 
neighboring family; while she was trained by 
parents who trusted in their good works and 
upright dealings, the husband-to-be had grown 
up a prodigal. When she was fourteen years 
old, according to the custom of the district, 
they must be married, and even a more 
weighty reason was the fact that the mother 
needed her to do the cooking and heavy work 
in the family. 

The Cheo kia were very sad about the affair, 
but there was no law by which she could be 
freed without the consent of the other party. 
So the son who for years had done as he 
pleased was induced to come home and be 
married. However, tho bound legally he was 



64 Kansuh 

not to be so in reality, for after a few days he 
decamped and was not heard of for eleven 
years. 

A little son was born, but there was scant 
joy for the mother of fifteen years, left to the 
scorn of her neighbors, the abuse and ofttimes 
cursing of her mother-in-law. When the Mo- 
hammedan rebellion broke out she desired to 
return to her home, but was not allowed. In a 
few days the rebels reached their village, and 
in the court where they lived with several 
other families, she and Mrs. Li and the little 
son were the only ones who made their escape 
unhurt, all the others being either killed or 
cruelly mutilated. Becoming separated from 
her mother-in-law, she and the child fled in 
the direction of her father's village, but arrived 
there only to find it forsaken and the home 
razed to the ground. Then she with others 
crossed the near-by Tibetan border, and for a 
year and a half travelled about among the Ti- 
betans, not knowing if her family were alive. 

During this time she was subject to insult 
and many things hard to bear. While wander- 
ing thus the little son died, and as is the cus- 
tom she was not allowed to bury him, but was 
forced to cast the little body out on the hills. 
Still she hoped against hope, that she would hear 



Driven from Home to Find God 65 

of the family, and all would be well. 

What of them? The eldest boy and his wife 
were for some time alone ; the father and second 
son were with one company of refugees ; the 
mother and two youngest children with another 
band ; each party not knowing the condition or 
whereabouts of the other. 

The father has often narrated to us and our 
friends the thrilling story of their escape from 
the village ; — it lies in a large, beautiful valley a 
few miles southwest of the city of Ho cheo. This 
city is famous in Kansuh as the rallying center 
of the Mohammedans, and the place from which 
has emanated the awful rebellions recorded in an- 
other chapter. After doing their worst to the 
residents close to the city, the rebels swooped 
down the valley, firing and destroying all prop- 
erty, and murderously attacking the people. The 
tales of those days are heart-rending, and make 
very real to us the historic records of the con- 
quests of the False Prophet and his followers in 
their early days of glory and power. In cruelty 
and heartlessness they are without a parallel. 

Our "old man," — as all of us have come to call 
him — and his family first drove the cattle ofiF into 
the hills, hoping thereby to save them; then 
hastily filled a small bag with millet, and with 
this and a cooking pot, fled with other villagers, 



66 Kansuh 

leaving their home and all they had in the world 
to be utterly destroyed. To the average farmer 
in America this would mean a great deal. But 
oh, these poor people work so much harder to 
keep body and soul (together than their fellow- 
farmers in many other lands! Moreover, this 
was the second rebellion of the kind through 
which Chuagn hsing has passed. Truly they 
went out not knowing whither they were going! 

The valley was filled with Moslems so they also 
made for the Tibetan border. According' to the 
popular estimate of the Tibetans, it would seem 
like "escaping from a wolf's lair to fall into the 
jaws of a tiger." However, this was not so, for 
in every case of which we have heard they were 
indeed kind to these poor refugees. 

With the savings of years of toil and frugality 
destroyed in a moment, separated from one an- 
other, often tired from weary tramping over 
rough mountain roads, faint from days of en- 
forced fasting, and no hope for the future either 
earthly or heavenly, — for no herald of "Glad 
Tidings" had ever visited that village, and not 
the faintest knowledge of Jesus and His salva- 
tion had ever come to them, — how often were 
the members of this family in the depths of des- 
pair, and tempted to give up the struggle. But 
God was leading them on through the fires of 



Driven from Home to Find God ^"7 

adversity to "better things." A year and a half 
later each little company finally reached Tao cheo, 
and there learned of the others' whereabouts, and 
soon came the glad day of reunion. 

In time it came about that we had die father, 
mother and eldest daughter in our employ. For 
months our hearts were saddened by their ap- 
parent lack of interest in the Gospel. They, of 
course, attended all the services, listened politely, 
but seemed so untouched. Others would at least 
ask questions ; they would not, so wrapt in their 
own self-righteousness were these poor souls. For 
months this went on and we did cry to God for 
their salvation. 

One day there came in our American mail a 
large lesson picture roll illustrating the life of 
Christ. The next morning Apo came up, and as 
usual I began showing her what the mail had 
brought. Hanging up the scroll I began to turn 
the pictures telling about each one. Coming to 
that of the crucifixion I said, "You know what 
this is ?" She nodded her head. Then as I started 
to turn the leaves, she said, "Don't turn it yet." I 
busied myself a little about the room, and was 
suddenly startled by the dear old soul sitting 
down on the floor and bursting into tears. There 
she sat for a long time, looking at the picture, 
and swaying back and forth, saying, "Oh, Jesus, 



68 Kansuh 

how you suffered ! and all for my sins, my sins !" 
Then she would turn to me and say it over and 
over again, sobbing as tho her heart would break. 
After some time she slipped very quietly down 
stairs, and we heard her tell her daughter to go 
up and see the picture. Presently Uen-lai came 
up, and she too was moved to tears, tho not seem- 
ingly so deeply touched as her mother, still the 
Spirit was using the picture to show her the 
''Great Salvation." The rest of that day poor Apo 
seemed so very sad ; but the next day she came 
to me with her face fairly radiant. I was sewing, 
and she sat down at my feet saying, S'i-niang, 
Jesus is my Saviour now. He has forgiven my 
sins. He died for me, and I am going to love 
and serve Him as long as I live." 

Dear reader, have you known what it is to pa- 
tiently and tearfully plant and sow in ver}^ un- 
promising soil, under the most adverse circum- 
stances in your service for God, and when you 
were almost discouraged, and wondered, and per- 
haps doubted your ministry was having the very 
least effect, to suddenly discover a soul had been 
weeping at the foot of the Cross, and had 
emerged from the darkness of conviction, and 
stood before you rejoicing in a Saviour's love and 
the knowledge of sins forgiven ? Then you know 






Driven from Home to Find God 69 

how I felt that day, and it is unnecessary to tell 
you. 

A more happy, consistent Christian life than 
was hers from that day on we have never seen 
either here or at home. She was so taught of 
the Spirit, tho very ignorant and of course un- 
able to read. Having occasion one morning to 
go to the room which it was her duty to clean 
during the breakfast hour, I found her kneeling 
there with all her floor-cleaning paraphernalia 
about her, so earnestly talking with God. Dur- 
ing the day she came to me, and said, "Do you 
mind if I take a little time to pray alone in your 
room while you are at breakfast? It is this way, 
S'i-niang, our room is so noisy, and the others 
are going in and out all the time. I have taken 
my time to pray at night, when all were asleep, 
but by that time I had made so many failures I 
could only repent and confess before the Lord. 
But, (and her face brightened up) for a few days 
I have taken time to pray while you were all 
down stairs, and it is all so different now ! It is 
so much easier to overcome temptation, and at 
night I have only to praise and thank God, in- 
stead of always weeping and confessing. Oh, it 
is all so different!" 

In such a short time she came to see the great 
difference between overcoming temptation — not 



70 Kansuh 

only to all outward appearances but in the heart 
also. She had a daughter-in-law who seemed 
to be the very personification of evil. When she 
found her mother-in-law would not beat her as 
of old, and as is considered the latter's privilege 
in China, she turned the tables and took to beat- 
ing Apo. One day after the young woman had 
come and treated the poor old soul in a shameful 
manner, dragging her by the hair until we had 
to interfere, Apo came in with such a triumphant, 
happy countenance, and exclaimed, ''S'i-niang, — 
I didn't touch her to-day, or say an unkind word 
to her ! But that isn't the best of it, I didn't even 
feel the anger in here," putting her hand on her 
heart. "Oh, L did conquer the enemy to-day!'' 
What a help and comfort dear old Apo was to 
us in so many ways can never be put into words. 
She prayed earnestly for her family, and was^ 
shortly rewarded by the very real conversion of 
her daughter. Hers was a case of deep convic- 
tion of sin and need in her life, and finally like 
her mother, she went alone to God, pleading that 
sin and need, and came forth rejoicing in Christ 
her Saviour. For days she had striven against 
the Spirit's pleadings, and seemed so full of evil 
and hatefulness we could hardly endure her pres- 
ence. Still we knew God was working, and felt 
we must be patient and trust for her. From that 



Driven from Home to Find God 71 

night alone with the Lord, she seemed to step out 
into the warmest sunshine of His love, and was 
such a real help and blessing. The father's com- 
ing out was more slow, but, as later years of 
faithfulness has proven, very sure. 

The Sunday before we left in 1900, father, 
mother and daughter were buried with Christ in 
baptism, the other members of the family witnes- 
sing with silent wonder the precious scene. On 
the way down country the eldest son told us of 
his desire to follow the Lord and be baptized. 

Then came the troubles of that year! The re- 
maining missionaries had received imperative 
orders from the United States Consul to leave 
for the coast immediately. All the preparations 
had been completed, and it was nearing mid- 
night when the little company of Christians — 
four foreigners and four natives — gathered for 
the last time to partake of the Lord's Supper. 
All the furniture had been stored, so they sat on 
the floor in the chapel during this last service. 
The service finished, the sad good-byes were said, 
and the three Ho cheo Christians under cover of 
darkness started on the long journey to their 
home. It was not advisable to wait until morn- 
ing for the people of the city had threatened to 
kill the native Christians, whom they blamed for 
the prolonged drought. A few days before, our 



72 Kansuh 

big, faithful Tibetan watch-dog suddenly died, 
which providential circumstance old Apo inter- 
preted in her own simple way, 'It was God's 
dog, and he has been taking care of God's people, 
and now when there is no need of him any more, 
God took him." 

Years have passed, and changes have come! 
Our Cheo family have returned to their village. 
The sons work the farm; the father continues 
with us, and our beloved Apo has been with the 
Lord she loved so well, these five years. 

Last fall, we, in company with Miss Gregg, 
visited the village, and from many of the neigh- 
bors heard of her constant witness for Jesus, and 
the heart-longing which she often expressed dur- 
ing the last days of her life — that she might end 
her days in the mission station with those she 
loved, and where she heard the truth. 

One evening, just as the sun was setting be- 
hind the lofty mountains surrounding the place, 
and shedding its glorious rays of the day upon 
us, we visited her grave, and while our loss came 
to us afresh, how our hearts rejoiced in God and 
His marvellous grace, as we looked forward to 
the time when Jesus shall come and that grave 
will be open, and from Ki kia ch'ai tsi Apo will 
rise to meet the Lord and be forever with Him, 
and we shall see her again. 



Driven from Home to Find God 73 

God is still working in their midst, and the 
sainted mother's prayers are being answered; 
three more will, we trust, be ready for baptism 
soon. One of these is the afore-time terror of 
a daughter-in-law. Mei Ian is so changed now, 
and anxious to go on and know the Lord. 

How often in the twilight have we sat and 
talked with these poor exiles from an earthly 
home, of their trials and wanderings, and they 
would always end up by saying, ''Yes, God al- 
lowed us to be driven from home, and all we 
thought good, that we might hear the Gospel, 
come to Him, and obtain the best." 



VI 



AN OPIUM SUICIDE AND THE SEQUEL 

T was in the early morning of a cloudy, dis- 
agreeable autumn day, a few weeks after our 
aarrival and permanent settling in Min cheo, 
when I was called out. I had already become 
accustomed to being called. at any hour, day or 
night to attend similar cases ; so after quickly 
dressing I accompanied the messenger to the 
home of the victim. 

It was the same old story, repeated in all its 
gruesome details. It was preceded by a quarrel 
between man and wife over some trivial matter, 
and the poison being easily accessible — the young 
wife had swallowed a portion. Some time e- 
lapsed before it became known to the other mem- 
bers of the family, and then every effort to rid 
the system of the opium proved futile. As a 
last resort the husband applied to the foreigner 
for an antidote. But it was too late. The death 
rattle was already in her throat when I arrived, 
and a few moments later all was over. Another 
of China's unsaved millions had passed away into 
the dark unknown ! 

The husband, with whom I was slightly ac- 
quainted, and only knew of as a promising young 



An Opium Suicide and the Sequel 75 

iirtisan, seemed overcome with sorrow, whether 
because he loved this woman, who among her 
neighbors was notorious for her violent outbursts 
of temper, or perhaps because he accused him- 
self as being the indirect cause of her sudden 
death, who can tell. At all events he expressed 
feelings of a sincere grief. Another of the many 
examples where infant betrothal and child mar- 
riage in China has brought a curse upon this ho- 
liest of all relationships. In many other more 
civilized countries it would early end in a divorce 
case, and final separation on the plea of "incom- 
patibility," but in China it very often terminates 
as just described. 

From this time on, Uang Tsih shih pah,^ man- 
ifested a more serious turn of mind, and became 
a frequent attendant at both the street chapel 
and Sunday services. He confessed to us after- 
wards that when we first came to Min cheo, he 
came to the ''Fuh yin Tang" like a good many 
other young fellows of the city out of curiosity 
and with the intention of having a little fun at tlie 
foreigners' expense. Our talk, strange appear- 
ance and manner of living must have given cause 
enough for amusement. 

Being a fairly good carpenter, tho barely in his 
nineteenth year, we had occasion to employ him 
now and then for the purpose of making furni- 



j6 Kansuh 

ture according to foreign pattern. Thus we were 
brought more than ever in touch with him, and 
through him we were introduced to many of his 
numerous relatives in the city. 

But more than in his capacity to grasp new 
ideas in connection with his trade, and in his 
abiHty to employ new methods — and he did re- 
markably well for one who had never seen a 
piece of foreign furniture — we took delight in 
observing that the truth was finding lodgment in 
his heart. 

Few artisans in China can read, and the char- 
acters learned once upon a time in school had 
been largely forgotten. However, a longing to be 
able to read the Bible for himself, gave "Seven- 
ty-eight" a new impetus to add to his rneagre 
store of characters. Soon he could assist in sing- 
ing and also intelligently follow in the reading of 
the Scriptures. Thus the truth was bearing fruit 
in his life ; not only by effecting a change in his 
spiritual nature, but at the same time broadening 
his mental vision and begetting a lawful ambition 
— one of the results when the Christian religion 
finds an entrance and begins the work of trans- 
forming the character of the benighted heathen. 

Very soon satisfactory proofs were given that 
our young brother was in deed and in truth a 
disciple of Christ. He became well known as the 



An Opium Suicide and the Sequel 'j'] 

carpenter who rested one day in seven. But the 
crisis came when he was married again a year 
and a half later. He not only dispensed with all 
idolatrous ceremonies which are usually part of 
a marriage in China, but actually prohibited wine 
at the feast, which was an innovation indeed. 

This is quite contrary to Chinese etiquette and 
custom, and the natives of Kansuh are, moreover, 
much addicted to intoxicants. The sight of drunk- 
en men is not so rare as in other parts of the 
Empire. He made many enemies by this refusal 
to conform to ancient usage, but as he well knew 
the baneful effects from the use of wine — his 
father indulges to excess — very little outside pres- 
sure was needed to convince him that he ought 
to take this stand. 

God enables sincere souls to make the right 
decision, and we are often unnecessarily anxious, 
being ourselves insufficiently strong in faith. The 
drawing back on the part of some is perhaps on 
account of our failure to co-operate by prayer. 

It was a happy day when we went down to the 
river and my brother baptized this first Chris- 
tian in Min cheo. It was a beautiful Sabbath 

^Uang is his surname, and in China this is written 
first, for the Celestial, in this, as well as in most of 
his practices, consistently adopts reverse methods to 
those employed by Westerners. Tsih shih pah, literally 
meaning "Seventy-eight," is his given name, 



78 Kansuh 

morning, and several of our missionaries en route 
for the homeland, were present to participate in 
our joy. Being very early only a few people 
came to the river to witness the ceremony. Some 
relatives had threatened to come and drown him. 
But the day passed peacefully and before its close 
we gathered with this first sheaf of the promised 
harvest around the Lord's table. 

Several Sundays after his baptism "Seventy- 
eight" was forcibly hindered from attending ser- 
vice, and once or twice taken by his relatives out 
into the country. At other times he was locked 
in and his clothes taken from him. But nothing 
could turn him from his purpose, for the service 
of Christ had become precious. Neither the scorn 
of former friends, nor the threats from enraged 
relatives made the least difference; in all these 
things he was *'more than conqueror." We can- 
not but admire such constancy in a mere strip- 
ling — barely twenty-one years old — who for a 
newly found faith dared to face the opposition of 
the world. 

It is not the purpose of this narrative to go into 
all the details of petty persecution to which this 
young man was subject. It is sufficient to say 
that his spiritual life developed amazingly in this 
uncongenial atmosphere. He became early con- 
cerned about the salvation of his own people, and 



An Opium Suicide and the Sequel 79 

soon after his baptism, of his own accord, of- 
fered to give two or three days during the month 
for the purpose of accompanying me in my visits 
to the villages in the vicinity. This voluntary 
service for the Master was gladly accepted, and 
especially as in our Kansuh work, we perforce 
have had to struggle on without native assistants. 

"Seventy-eight" still continues to render the 
same voluntary service in Min cheo while work- 
ing at his trade, and now and then he takes a 
Sunday morning service, preaching very accept- 
ably to his own people. 

When we think of this young man, and many 
others in China like him, who have been lifted 
out of heathen darkness, and whose entire na- 
tures have undergone a radical transformation, 
we feel like exclaiming with wonder and praise, 
"What hath God wrought !" 

The day of parting came in the spring of 1900, 
and in August of the same year the last mission- 
aries left Kansuh, very uncertain when it would 
be possible to return. The other three Chris- 
tians — Ho cheo refugees — as has been men- 
tioned in a previous chapter, had returned to 
their home, and "Seventy-eight" was left alone, 
as far as hum^an help and fellowship were con- 
cerned. 

Years elapsed before our missionaries returned 



8o Kansuh 

to Kansuh. When my brother, with a party of 
reinforcements, arrived in Min cheo during the 
summer of 1904, he found that ''Seventy-eight" 
had not only remained true, but furthermore, de- 
veloped many noble traits of character in this, an- 
other school of adversity. Loneliness and sepa- 
ration from human teachers had proved to hiip 
that it was possible to live the life of a Christian 
during the absence of the missionary as well as 
in his presence. 

Many testimonies to his consistent life were 
given by non-Christian friends in Min cheo. The 
fact that the recent additions to the little church 
are all young men — four of these were baptized 
last summer — is a further recommendation of his 
life and influence. And of the present class of 
inquirers many are young men, some of these 
his personal friends and others his apprentices. 
He is respected and honored in the city. His 
trade is flourishing, and he seems now almost 
indispensable to our mission for he can make all 
necessary kinds of foreign furniture, and he as- 
sisted in building the foreign house in Tao cheo 
two years ago. He was the first native to greet 
us when the writer and family returned to Min 
cheo after an absence of four years and a half. 



VII 
THE CURSE OF CHINA 

^^TP HE evils of opium? Pshaw! Such exist 
* only in the fertile imagination and distort- 
ed vision of a few fanatical missionaries," is the 
often too well formulated, tho rather sweeping 
assertion of superficial non-Christian observers. 

It seems as if a credulous public were easily 
gulled by the vaporings of globe-trotters, inex- 
perienced in things Chinese. But it is our duty 
as Christians, dwelling in the light of twentieth 
century civilization, to awake to righteousness. 

Others as confidently affirm that the peculiar 
temperament of the Celestial absolutely requires 
the stimulus derived from the habitual use of 
opium. One, not altogether disinterested pro- 
opium witness, — formerly importing opium into 
China on an extensive scale, — when placed on the 
witness stand before the Royal Commission, went 
so far as to say, "that in the circumstances of 
their living, food, climate and habitation, opium 
has no deleterious effects upon the Chinese, indeed 
quite the contrary, for it is a positive need, and 
they could not do without it." What about the 
thousands of years when the Chinese nation not 
only existed, but flourished, even tho strangers 
to the use of this pernicious drug, except for 



82 Kansuh 

medicinal purposes? It can be safely stated that 
opium is as little necessary to the well-being and 
happiness of the Chinese race, as poison is to our 
own systems, or alcoholic drinks to man in gen- 
eral. All are equally injurious, tho the results 
from constant usage may vary. "God hath made 
man upright, but they have sought out many in- 
ventions." 

It would not be difficult to prove on the prin- 
ciple of cause and effect, that the opium curse is 
largely responsible for the present deterioration 
of the Chinese nation. Opium destroys man men- 
tally and morally as well as physically. 

To us China missionaries, and to honest critics, 
it would appear that the Royal Commission not 
only ultimately developed into, but started out 
as a Royal farce ; for it is evident that they went 
out for the purpose of bringing in a verdict "not 
guilty," in favor of the august offender before 
the bar of public opinion, and the enlightened 
conscience of the Nineteenth Century. 

In face of the facts of history it is vain for 
the British Government to try to evade just criti- 
cism and ultimate retribution by shifting respon- 
sibility to the shoulders of its victim. What are 
these facts? 

In 1834 occurred an event which might be called 
the Canton Opium Party, and which in its re- 



The Curse of China 83 

suits was as inglorious to the foreign power 
which participated, by its representatives, as the 
famous "Boston tea party" sixty years previously. 

Tao Kuang, the aged Emperor of China, had 
made passionate, tho futile protests against the 
importation of opium. Himself a rescued victim 
of opium, and the father of two sons, of whom 
it is said that they had very early ended their 
career through indulgence of the same vice, he 
had decided that he would consent to any sacri- 
fice rather than legalize this trade. When the 
loss of revenue was employed as an argument to 
deter from his purpose, he exclaimed with vir- 
tuous indignation, ''Heaven forbid that I should 
derive profit from the vices of my subjects!" 
Many rulers would profit and so would their 
people by imitating his noble conduct ! 

However, England's opportunity to interfere 
came when the Imperial Commissioner Liu-an — 
intense opium hater — was sent as viceroy to Can- 
ton, for the purpose of putting a stop to the il- 
legal traffic in opium. Drastic measures were 
employed ; twenty thousand cases of this con- 
traband goods, valued at nine million dollars, 
were seized and poured into the river. This fan- 
ned into flame the already strong sentiment a- 
mong ''fire-eaters," which brought on the 
•'Opium War." 



84 Kansuh 

It is true that other causes for this war are 
given, such as the arrogance of China's Govern- 
ment in treating rulers of other Icingdoms as vas- 
sals ; but as one thoughtful writer has observed : 
'Interest had to combine with indignation be- 
fore Great Britain could be aroused to action." 

That the British guns bombarded Canton for 
other reasons than to secure compensation for the 
opium destroyed, and to force the government to 
legalize the hitherto illicit trade, enabling Great 
Britain to enjoy uninterruptedly the revenue de- 
rived from this increasingly remunerative traffic, 
is impossible to convince the Chinese. 

"Since then the importation and use of opium 
has increased by leaps and bounds. During the 
entire reign of Queen Victoria opium was ex- 
ported from India at the rate of half a ton every 
hour of the day and night] almost all of which 
found its way to China. Half a ton of opium 
means about eighteen thousand ounces, sufficient 
to poison outright more than thirty thousand 
people." It is a noticeable fact that the Imperial 
Edict issued three quarters of a century ago, de- 
manding its expulsion, has never been cancelled. 

However, ''might is right," and English com- 
merce backed by English guns has demanded 
that China should keep its doors open, and be- 



The Curse o£ China 85 

come an abettor to its own ruin by continuing an 
iniquitous traffic. 

The China problem is the center and heart of 
the whole matter, for India exports twelve times 
as much to the Far East as suffices for native 
consumption ; hence the nearly imanimous verdict 
brought in by the High Commissioners in spite 
of overwhelming evidence to the contrary. Is it 
to be wondered at if this indefeasable position of 
a foreign government has driven many of China's 
thinking men to the logical conclusion that it is 
the product of a questionable motive. 

A letter of remonstrance drawn up and present- 
ed to the British Minister by the leading states- 
men of China, in 1869, gives the public sentiment 
of the time. "That opium is like a deadly poison," 
says this official document ; "that it is most in- 
jurious to mankind, and a most serious provo- 
cative of ill-feeling between the two countries, is, 
the writers think, perfectly well known to your 
Excellency. The officials and people of this Em- 
pire, all say that England trades in opium be- 
cause she desires to work China's ruin. For, say 
they, if the feelings of England were genuine, 
since it is open to her to produce and trade in 
everything else, would she still insist in spread- 
ing the poison of this hurtful thing through the 
Empire ? 



86 Kansuh 

"There are those who say, stop the trade by 
a vigorous prohibition against tlie use of the drug. 
Now, although the criminals' punishment would 
be of their own seeking, bystanders would not 
fail to say that it was the foreign merchant who 
seduced them to their ruin ; such a course would 
tend to arouse popular anger against the foreign- 
ers. Others, again, suggest the removal of the 
prohibition against the growth of the poppy, as 
a temporary measure. We should thus not only 
deprive the foreign merchant of a main source 
of his profits, but we should increase our revenue 
to boot. We cannot say that as a last resource, 
it may not come to this. But we are most un- 
willing that such prohibition be removed ; holding 
that a right system of government should appre- 
ciate the beneficence of Heaven and seek to re- 
move any grievance that effects its people. To 
allow them to go to destruction, altho an in- 
crease of revenue may result, would provoke the 
judgment of Heaven and the condemnation of 
men." 

God's mills grind slowly, but they grind ex- 
ceeding small. A nation may not do with im- 
punity what is prohibited an individual. It is 
neither superstition nor credulity which forces 
upon us the conviction that for every national sin 
God has a corresponding judgment. We sow the 



The Curse of China 87 

wind and reap the whirlwind. China has already 
cost the British Government much money and 
the nation many tears for the loss of sons and 
daughters, these alas, the innocent sufferers for 
righteousness sake, and thoughtful observers fear 
the end is not yet. Who can picture the awful- 
ness of being arraigned at the last day before the 
Righteous Judge, for such a heineous crime! 
''Shall not the God of all the earth do right !" 

Righteousness or Revenue? 
England, thine the choice! 
Country, dearer far than life, 
Wilt thou heed the voice 
Calling thee to clear thy name 
From thy share in China's shame? 

Righteousness or Revenue? 
"Revenue," she cried : 
Then the curse began to work, 
China far and wide 
Groaned beneath the opium blight, 
Wandered farther into night. 

Righteousness or Revenue? 

Orientals say 

"Give us Revenue" and we. 

We have naught to say, 

Whilst our coffers ring with gold, 

Price of curse to China sold. 

Righteousness or Revenue? 

Ah ! we watch with tears 

England's opportunity, 

Yet dismiss our fears. 

For we feel that God will sway, 

England's will the price to pay. 



88 Kansuh 

Righteousness or Revenue? 
Awful is the choice, 
Should we choose the Revenue 
And despise the voice 
Calling us to rise and be 
Freed from Mammon's tyranny. 

Righteousness whate'er the price? 

May this be our choice, 

Ah! may England's stalwart sons 

With a clarion voice 

For her stainless honor plead 

Though her coffers gold must bleed. 

Righteousness ! This first we seek, 

God in heaven hear ! 

When we turn us from our sin, 

Thou wilt bend Thine ear, 

Hear and heal and bless our land, 

Make her in Thy might to stand. 

Then from China's stretching shores, 

Myriads yet shall stand 

Clasping hands with England's sons 

In the sinless land. 

Use, oh God, our country, where 

Opium fumes still taint the air. 

Even yet shall China learn, 

England can repent. 

Costly though the sacrifice 

She shall yet relent. 

And her name or more shall be 

Linked with China's misery.* 

♦Miss Barber, C. M. S., Foochow. 

Since the above was written the earnestly desired 
has taken place, and it really seems as if the British 
government purposed taking action for the decrease 
in growth and exportation of Indian opium. Wc hail 
this with delight! 



The Curse of China 89 

It is to the honor of the United States Govern- 
ment that the treaty with China, whereby she 
bound herself to prohibit American ships carry- 
ing opium in Chinese waters, is carried out to the 
letter, in this instance showing respect for an 
Edict, which, tho long since dishonored, has never 
been revoked. The very use of the term yang 
ten, "foreign smoke," by the natives, stamps it 
as a foreign production, and it is well known even 
among the illiterate that the habit, which has well 
nigh ruined the nation, came originally from be- 
yond the sea, and was first introduced by foreign- 
ers. It is not easy for the missionary to demon- 
strate the non-complicity of his own government 
in this nefarious business, when on the street or 
in the chapel it is thrown into his face that the 
curse of China came from Uai kueh, "foreign 
kingdom." Some native quacks concoct anti- 
opium pills, and it is not uncommon to come a- 
cross posters with striking heading, "Remedy 
for foreign smoke." 

Even a confiirmed opium sot is not a lover of 
the stuff, which, tho he loathes, yet must take 
when the yin, "craving," comes on, and from 
which there is no escape, except through death. 
A native anti-opium tract with its brief legend 
gives an epitome of its evils : "The evils of opium 
are extreme. Tobacco, if you smoke a dry pipe, 



90 Kansuh 

requires the service of one hand, if the water- 
pipe, of both hands, opium enslaves the whole 
body. It wastes time, ruins business, and de- 
stroys the smoker and his family. Yet he is so 
bewitched that he does not wake up." 

We have never heard of the habit being recom- 
mended by the natives ; on the other hand it is 
always unsparingly condemned. 

Before bringing this interesting investigation 
to a close, it will add weightily to our accumu- 
lated evidence to ask Chang Chih Tung to take 
the witness stand. 

This sturdy old statesman in whom is combined 
a patriotic love for his country, with many other 
sterling qualities, also a spirit of progressiveness 
of which he has inbibed enough to make his juris- 
diction worthy of imitation by the other pro- 
vincial rulers, enjoys the enviable reputation for 
a high China official, of being comparatively poor. 
This in spite of the fact that he has for many 
years occupied the lucrative position of Hunan 
and Hupeh viceroyalty. His fame as an honest 
administrator has spread far and near. It is well 
known that he draws very heavily upon his pri- 
vate income for the purpose of furthering pro- 
gressive enterprises beneficial to the people. 

Touching the curse of China he gives clarion 
notes of warning which have "no uncertain 



The Curse of China 91 

sound/' In his well-known production ''Learn" 
he deals some masterly blows at the giant, from 
the pages of a short but pithy chapter on ''Cast 
out the Poison." Lack of space forbids giving 
more than a few selections, tho the entire chapter 
is worth reproducing. His testimony is irrefu- 
table. Listen ! 

"The Custom's Returns for the past few years 
give the value of our annual imports at eighty 
million taels and the exports at fifty million tads. 
The balance of thirty million taels represents 
what has been consumed in smoking the pernic- 
ious opium pipe.^ 

"Assuredly it is not foreign intercourse that 
is ruining China, but this dreadful poison. Oh, 
the grief and desolation it has wrought to our 
people! A hundred years ago the curse came 
upon us m.ore blasting and deadly in its effects 
than the Great Flood or the scourge of Fierce 
Beasts, for the waters assuaged after nine years, 
and the ravages of the Man-eaters were confined 
to one place. Opium has spread with frightful 
rapidity and heart-rending results through the 
provinces. Millions upon millions have been 

^This statement is perhaps misleading. Thirty 
million taels comes far short of representing the entire 
amount of opium consumed in China. The native 
production is very large, and some provinces, Kansuh 
in particular, export, rather than import, the drug. 



92 Kansuh 

struck by the plague. To-day it is running like 
wild-fire. In its swift deadly course it is spread- 
ing devastation everywhere, wrecking the minds 
and eating away the strength and wealth of its 
victims. The ruin of the mind is the most woful 
of its deleterious effects. The poison enfeebles 
the will, saps the strength of the body, renders 
the consumer incapable of performing his regu- 
lar duties, and unfit for travel from one place to 
another. It consumes his substance and reduces 
the miserable wretch to poverty, barreness, and 
senility. Unless something is done to arrest this 
awful scourge in its devastating march, the Chi- 
nese people will be transformed into satyrs and 
devils! This is the present condition of our 
country. 

"The Chinese government formerly prohibited 
the use and importation of opium under penalty 
of death, but the prohibition was of no avail. It 
was said that the curse came from Heaven, and 
the efforts of men to escape it would be futile. 
In these days we look upon the case differently.. 
. . . With such attractive objects of knowl- 
edge held out to our people, such as the study of 
the heavens and the earth and all therein, under 
modern appliances, who would elect to change 
the day into night (as the wretched opium smoker 
does) and spend his whole life on a divan, by a 



The Curse of China 93 

lamp, sucking a filthy opium pipe? . . . i\Iany 
thoughtful Chinese are apprehensive that opium 
will finally extirpate the race, and efiforts are 
being made to mitigate the curse. Anti-opium 
societies have been formed. . . . The mem- 
bers of these societies pledge themselves to re- 
frain from the use of the drug and to exercise 
their power and influence in repressing the habit 
in others. . . . 

'Tn the provinces of China, societies for the 
promotion of learning have been extensively 
formed. We suggest an anti-opium annex to 
these bodies with strict rules forbidding admis- 
sion to all opium smokers under forty years of 
age. What grand results would follow if each 
household, each village, and each institution of 
learning in the Empire, would discountenance 
the use of opium ! Then w^ould the winter of our 
distress be made glorious summer by the coming 
of better times for China. 

"Now is the time for action. Confucius says, 
'Know what shame is and you will not be far 
from heroism ;' and ^^lencius, Tf one has not the 
sense of shame, in what can he be equal to other 
men?' 

"All the countries of the world recoil with 
disgust at the idea of smoking this vile, ill-smell- 
ing, poisonous stuflf. Only our Chinese love to 



94 Kansuh 

sleep and eat with the deadly drug, and in the 
deadly drug we are self-steeped, seeking poverty, 
imbecility, death, destruction. In all her history 
China has never been placed in such frightful cir- 
cumstances. From these we might be delivered if 
Confucius and Mencius could live again to teach 
the Chinese a proper sense of shame, and inaugu- 
rate a better condition of things for our country 
now under the power of this awful curse." 

Some of his premises as to expulsive methods 
to be employed, may seem to us erroneous ; other- 
wise nothing can be more convincing than this 
stirring appeal from the very heart of this Grand 
Old Man of China. 

Listen now to the plaintive remonstrance from 
China's mothers. "AVe women made a public 
statement," wrote the despairing wives and 
mothers, ''afflicted and distressed we hasten to 
pour out a mournful complaint. Bowing down, 
we beg that regulations may be established for 
the prohibition of opium in the villages. 

''When, in youth, we went to the homes of our 
husbands, we did not suffer cold and hunger. 
But from the time our husbands and sons smoked 
opium, the children that were dressed — our sons 
in red, our daughters in green — in the twinkling 
of an eye came to rags. Ornamental halls and 
grand houses all vanished in smoke. Those who 



The Curse of China 95 

before protected their families are themselves re- 
duced to the appearance of beggars. The beds 
have no coverlets ; the household utensils contain 
no food. Hungry, there is nothing to eat; cold, 
there are no clothes to wear. The fault is surely 
with opium. In our distress it is difficult to give 
expression to the feelings that rend the breast. 
There is no tear we shed that is not red with 
Mood." 

Spasmodic local attempts have been and are 
being made all over China, by patriotic officials, 
for the purpose of limiting the ravages of opium, 
but no general concerted action has been taken 
thus far.^ 

The ominous prophecy uttered by some of 
China's far-seeing statesmen thirty-seven years 
ago, is being rapidly fulfilled. Native opium bids 
fair to supplant in a very short time the Indian 
production. The poppy field is a familiar sight 
throughout China, and the very best soil is de- 
voted to the noxious plant. When asked for a 
reason, the farmer usually replies that in spite 
of a high tax on opium, it pays much better than 
raising cereals. 

Japan is a constant testimony to what legisla- 
tion and public sentiment can accomplish ; the 
law against opium in Japan is both ''prohibitive" 
and "effective." The recent Philippine Opium 



96 Kansuh 

Commission has brought some very interesting 
information to light. Japan has profited by China's 
sad experience, and heeded the warning in time. 
Even the Chinese of Formosa, since Japan gained 
control of the island, are being gradually brought 
into line. For a Japanese to indulge would 
mean social ostracism, even tho he might escape 
(which is unlikely) the clutches of the law. 

To prove that the legislation in Japan against 
opium is not only "prohibitive" but "effective," 
and is enforced indiscriminately on all, foreign 
and native, the Commission records an authen- 
ticated case of a Chinese compradore who resign- 
ed his lucrative position in Kobe and returned to 
China, simply because he could not live without 
opium, which was not procurable in Japan. 

If nipped in the bud, China could have at- 
tained the same good results of prevention as 
Japan. But now? Alas! what effective meas- 
ures can be proposed which will successfully com- 
bat and eventually eradicate the evil? 

The enormity of the disaster which effects the 

entire nation, and immediately fully one half of 

China's millions — direct or indirect victims of 

opium — is finally arousing China to action. That 

^Since penning the above we have rejoiced to hear 
that an Imperial Anti-opium Edict has been issued. It 
is quoted verbatim in another part of this book. 




A LHASA WOMAN. SHE IS THE W IDOW OF NOGA (NOAH), 
THE MOHAMAFEDAN GUIDE WHO MADE SEVERAL UN- 
SUCCESSFUL ATTEMPTS ON MISS TAYLOR's LIFE 
WHILE ON HER PERILOUS JOURNEY TO TIBET. 



The Curse of China 97 

one half of the adults of China are addicted to 
the vice, taking it in some form, is, we believe, a 
conservative estimate. 

The present rank and file of the army, which 
is being rapidly transformed into a well-drilled 
and organized force, are all supposed to be non- 
users, and the prohibition is becoming increas- 
ingly strict. But the large majority of China's 
officials, whose comparative opulence enable 
them to indulge with impunity, spend most of 
their leisure moments, and even official hours to 
the neglect of their duties, in company with their 
beloved pipes. 

If an habitual smoker happens to arrive at an 
age beyond the average of his "companions in 
misery," he usually sinks into a state of imbecil- 
ity, and premature senility. The dose must grad- 
ually be increased in quantity in the case of a con- 
firmed "sot" so as to gain the desired effect. 

The word of an opium fiend is not to be trusted 
even under oath. Opium not only impairs a per- 
son's physical and mental make-up, so as to ren- 
der him unfit for any important duty, except 
when the craving is satisfied, but is also an effec- 
tual destroyer of character. When the slave of 
the opium pipe awakes (as sometimes happens) 
to consciousness, and realizes his bondage, he 
finds that his will power is gone, and he will fail, 



98 Kansuh 

should he attempt to break off; hence the many 
disappointments we experience when we try to 
help those whose moral stamina is gone. 

China's professional beggars, and of such there 
is a large number throughout the cities, in various 
stages of decay, are either themselves habitual 
opium fiends or children of such. The current 
provefb says that everything disappears into the 
orifice of the pipe ; houses and lands, business and 
reputation, all go the same way, finally even wife 
and children, and the clothes on his back ; all are 
sold in order to feed an insatiable appetite. 

Opium has also become a panacea for all the 
"ills to which flesh is heir." Many begin, and 
this is especially true of the women, by taking a 
small dose to alleviate temporary pain ; uncon- 
sciously a craving is developed, and the poison 
must cater to a more serious disease. A certain 
district in the south of this province is threatened 
with extinction, so general is the cultivation and 
use of opium. I have never met a non-smoker 
from Wen Hsien, and their condition is so bad 
that it has become proverbial throughout Kan- 
suh — "eleven out of every ten smoke it." 

Almost every home having some devotee of the 
pipe, the drug is a constant menace to all the 
members of the family. Opium suicides are very 
numerous. Even mere infants are brought to the 



The Curse of China 99 

missionaries for treatment. The unguarded child 
swallows a portion, when perhaps the parents are 
under its baneful influence, and when conscious- 
ness finally returns, it is too late to save the vic- 
tim of their criminal carelessness. During our 
first years of missionary work in Kansuh we were 
called upon to treat many opium suicides, and 
some of the scenes can never be forgotten. 

An inn-keeper's young wife, in consequence of 
a quarrel with her opium smoking husband, 
swallowed the deadly poison, but had hardly com- 
mitted the deed before she repented. It was 
pitiful to see her and to hear the incessant cries 
of her three little children. All their known 
methods to effect the expulsion of the poison 
were employed, including swallowing the warm 
blood of a chicken ; even the foreigners were ap- 
plied to for the prescription of an effective anti- 
dote. She recovered, and the travellers went on 
the following morning, but the incident is vividly 
remembered. 

One a week, was the average of opium suicides 
to which we were called during our stay in Min 
cheo, and ninety per cent, were treated success- 
fully. But sometimes we were sent for too late, 
and the poison had already done its deadly work. 

I remember being called to the Min cheo yamfn 
at midnight a week or two after our arrival, and 



loo Kansuh 

I was involuntarily made to witness a gruesome 
spectacle. The tai tai's waiting-maid had been 
taking opium, and when every expedient had 
failed, while waiting for the foreigner to come, 
as a last resort they had smeared damp clay on 
her chest. There she lay on the bare ground, 
without even the excuse of a mat, in the middle 
of the court ; the upper part of the body exposed 
to the gaze of the vile crowd of ''hangers on" at 
the yanien. Soon the spirit took its flight, and 
another Chinese soul had passed out into eternal 
darkness ; of which the darkness of that night 
and the awful scene seemed a fortaste. When she 
was about to expire she had been roughly 
dragged from the kang in her room, for fear the 
spirits (of which the Chinese are supposed to 
possess at least three) at time of dissolution 
might linger about and afterwards haunt the 
place. Surely the "tender mercies of the wicked 
are cruel." 

Much more could be written on the evils of 
opium, but we forbear, and leave the readers of 
this sketch with the burning words of a very zeal- 
ous anti-opium advocate. 

"In 1863 the President of the United States 
proclaimed four million slaves free ! Would that 
the slaves of opium, at this time fully ten times 
that number, could be emancipated by the stroke 



The Curse of China loi 

of a pen ! ! During seventy years what gigantic 
evil has foreign civiHzation wrought in this great 

land! ! !" 



VIII 

THE VENERABLE SOCIETY OF ELDER 

BROTHERS 

A RECENT revival of Ko Lao Huei-ism in 
Min cheo and district has suggested and 
furnished some of the material for this sketch. 

This outbreak, which in its incipiency had all 
the characteristics of a local rebellion, not only 
menaced all law-abiding folk, but threatened ruin 
to our mission work ; hence the appropriateness 
of touching upon the subject here. An exhaus- 
tive study of this and allied themes, which come 
under our observation in China, would consti- 
tute a work of no mean proportions ; so it must 
be left for some one of greater ability and with 
more opportunity and leisure for research, than 
the writer possesses. 

Chinese social life is thoroughly honey-combed 
with secret socities, and their number is "legion." 
Next to officialdom and official corruption, which, 
by the way, is perhaps largely responsible for the 
existence of many of these societies, they have 
been and still are the greatest pest in this hoary 
empire. Perhaps it is the only way in which the 
populace can counteract, if not check the rapa- 
ciousness of extortionate officials. All secret 



Venerable Society of Elder Brothers 103 

societies are strongly denounced by the central 
government, and with good reason, for they are 
anti-dynastic as well as anti-foreign. Sao Tsing 
mieh Yang, "sweep away Tsing (present dyn- 
asty) and exterminate the foreigners ;" is the 
slogan of many of them. 

The Chinese are unquestionably the most gre- 
garious of all people, and it is not to be wondered 
at if societies, not a few, exist throughout the 
eighteen provinces. Some of these are formed 
purely for the purpose of mutual protection and 
benefit, such as the Lien chuang Huei, "United 
Village Association," in which villagers combine 
against robbers ; and since it disclaims any po- 
litical motives, is not only countenanced but even 
assisted by local officials. 

It is not uncommon to see the skull of a sheep 
hanging on the wall of a village temple, on which 
are written the names of many of the local land- 
owners. They have combined for the purpose of 
seeing justice done among themselves, and feast- 
ed on a sheep as a sign of good-will, preserving 
the sheep's skull as a memento of the occasion. 
If the cattle of one villager tresspasses on and 
does damage to the crops of another, the guilty 
party is amenable to this voluntary tribunal and 
must abide by its decisions. This is the origin 
of Yang teo Huei, "Sheep's Head Society." 



104 Kansuh 

But the large majority of secret societies are 
influenced by more sinister motives, and of these 
there are many varieties in various stages of de- 
velopment and activity. The project of ultimate- 
ly overthrowing the reigning dynasty is still en- 
tertained, and as a means to this end they are 
continually involving China with the foreign 
powers, by stirring up anti-foreign mobs and 
perpetrating fearful atrocities. It is believed that 
the extinction of the "Pure Dynasty" was the 
original intention of the Boxers — a progeny of 
the ''Great Sword Society" — as well as incident- 
ally cherishing the notion of being able to expel 
the hated foreigners from the "Middle Kingdom." 
To this society — I Ho Chuan, "Fists of Right- 
eousness and Harmony," or better known as 
Boxers, — ^were joined in the heyday of its pros- 
perity many "birds of a feather." One is amazed 
at the adroitness of China's present rulers. Not 
only did they gain complete control of this fa- 
natical movement, and succeeded in eliminating 
one of its avowed intentions — overthrow of the 
dynasty — ^but by putting themselves at the head 
of it, brought about a concentration of Boxer 
energy for the destruction of the "Ocean men." 

It is only lack of rapid communication which 
has hindered formidable local rebellions, born of 
some secret society, from becoming as compre- 



Venerable Society of Elder Brothers 105 

hensive as the empire; for courageous leaders 
who could efficiently control such a movement 
have not been wanting. 

No wonder the ''Yellow Peril" bogey, and fan- 
ciful spectres somewhat resembling the immense 
hordes which attended Attila and Tamarlane, are 
disturbing the sleep of Czar and Kaiser. Given 
the leaders ; a well drilled army with foreign 
w^eapons, and employing foreign tactics, rapid 
means of transit; and the four hundred million 
of this homogeneous race could well defy the 
world. 

"The Brethren of the Red Lotus Society," U 
Wei Chiao; "Do Nothing Sect;" "The Yellow 
Lotus Society;" the "Great Sword Society;" the 
"Little Knife Society ;" the "White Lotus Sect ;" 
the "Six Times Sect ;" the "Ritualists ;" and the 
"Triad;" — the latter has existed in South China 
ever since the Taiping Rebellion, flourishing spas- 
modically — these are only specimens of a host of 
others, which the limited size of this book for- 
bids even mentioning. 

Sects and societies should not be confounded, 
tho both are more or less influenced by religious 
ideas ; however, in the case of the latter political 
aims predominate. The sectaries have been 
called "Seekers after God," and there may be 
some truth in the assertion, for they seem to be 



io6 Kansuh 

the *'only sinners of China." The creeds and re- 
Hgious fancies of the sectaries embrace a medley 
of Confucianism, Buddhism and Taoism, and any- 
thing else of a religious nature which has origi- 
nated among the Orientals. Both sects and secret 
societies are equally proscribed and under the 
ban of the Empire. 

The pretensions of the Peh Lien Chiao, "White 
Lotus Sect," have been brought to the attention 
of the writer on account of some atrocities per- 
petrated near Tih tao some years ago. This sect 
is specially under the ban of the law, on account 
of its heretical teachings, but much more because 
of its promiscuous and secret gatherings. It 
gained an infamous reputation in this vicinity ; for 
its recognized leaders pretended to possess the 
power of transferring people, for a monetary con- 
sideration, from earthly to celestial habitations. 
The candidate for heavenly mansions, after hav- 
ing paid his fee — several thousand copper coins — 
was placed upon a moveable platform, cut out to 
resemble the emblem of their society, — the Lotus 
— and this being worked by a mechanical device, 
would, according to his foolish expectations, 
transfer him from a tiresome mundane existence. 
But instead of ascending as he seemed to, he was 
precipitated through the Lotus device to a recess 
underneath the floor, where horrible dictu! the 



Venerable Society of Elder Brothers 107 

victim was, in order to perpetuate the fraud, 
done to death by the conjuror's accomplices. It 
is said that the fraud was not exposed until 
several had been dispatched in this way, whose 
bodies were finally recovered. 

Next to secret societies are the "guilds," Huei 
Kiian, which are in high favor with the Chinese. 
These might compare favorably with the clubs 
and club houses of Western countries, with the 
difference that Chinese guilds are composed of 
strangers from the same province residing a- 
broad for mercantile or official purposes. Very 
recently the utility of these guilds has been dem- 
onstrated, and the Westerner has been edified in 
observing such guilds taking concerted political 
action with the view of bringing pressure to bear 
upon the central government, in behalf of their 
respective provinces. The various guilds of 
Shanghai have been heard from very loudly 
within the last two or three years. 

The guild is also a kind of Mutual Benefit As- 
sociation for provincials, who as strangers com- 
bine for fellowship and mutual aid. 

Of all clannish people, the Scottish not ex- 
cluded, the Chinese are supremely so ; for Laokia 
is still "Old Home" to them, tho removed from 
it in distance thousands of li^ and in time hun- 
dreds of years. To our respectful inquiry of some 



io8 Kansuh 

well-known resident regarding the location of 
his ''honorable palace," it is quite possible that he 
will mention some city of a far-away province. 
It transpires upon closer questioning that some 
distant ancestors — a-great-great-grandfather — 
one or two hundred years ago migrated, possibly 
on account of local flood or famine. The family 
have never returned, and all communication is 
severed, but it is still reckoned as Laokia, and 
your guest will draw Utopian pictures of this 
spot which he has never seen, and never expects 
to see. Such is Chinese pride of place ! 

The Celestial is so far lacking in what might 
among civilized nations be considered a modern 
liberal education, that the evolution of the politi- 
cal ''ring," "machine," or "boss" is yet in the 
future. However, "combinations," "unions," 
and "monopolies" are not unknown factors to 
him, and even the traditional "boss" of the West 
— apart from the political use of the term — 
might find his counterpart in the unprincipled, 
black-mailing demagogue of China. He usually 
carries around the subscription list for the erec- 
tion of temples, and knows how to intimidate into 
compliance those who at first refuse to give. As 
head carpenter of a city he usually collects a fee 
for every house erected in the place, and in his 
capacity as the recognized head of the ignoble 



Venerable Society of Elder Brothers 109 

brotherhood of thieves, lives in style and luxury 
on the revenue brought by his subordinates ; 
spending his leisure in black-mailing unoffend- 
ing folk, and fraternizing with yamen under- 
lings and city watchmen, whom he must bribe 
in order to remain unmolested in his chosen vo- 
cation. 

If the ''boss," tho not in every respect syn- 
onymous with the above delineated character, yet 
performs much the same office, then one need not 
go very far even in China in order to find him. 

"Trade Unions" are common enough, tho minus 
the famiUar figure of Western countries — the 
travelling secretary, salaried agitator and "walk- 
ing delegate." The periodical strikes of wheel- 
barrow and riksha men have made it very uncom- 
fortable for the cosmopolitan dwellers of Shang- 
hai and other ports. 

Monopolies are not unknown. Woe to the 
raftsmen who should have the temerity to try to 
pass a raft of lumber below the bridge opposite 
this city, for the purpose of disposing of it at the 
provincial capital or the nearer markets below 
Tih tao. It is to be feared that he would be 
literally torn to pieces by the carters and lumber- 
merchants of Tih tao lumber yards, who would 
combine to resist to the utmost any infraction 
upon their self-asserted rights. Similar cases 



I lo Kansuh 

ad infinitum, could be mentioned. Instead, we 
turn after this digression to the subject of the 
Ko Lao Huei and its renascence in Min cheo. 

The situation during the winter of 1903- 1904 
had become serious. The ''Gospel Hall" having 
been without a residing missionary ever since the 
exodus of the foreigners in 1900, one of the 
brethren from Tao cheo came occasionally to look 
after the work. But it began to be too hot even 
for the missionary, who was referred to in ambig- 
uous terms by well-known Ko Lao Huei-ites. 
The officials, as usual, did nothing; inoffensive 
people were blackmailed, and of all classes some 
were persuaded into becoming members of the 
society. Many means were adopted in order to 
secure for it a large following, and even some 
who were not sympathizers in heart, were in- 
timidated into joining the majority. Young men 
who had gotten into some scrape, or in debt on 
account of the Chinese besetting sin — gambling 
— were promised immunity from justice, if they 
joined ; for no one dared to put forth a money 
claim against an acknowledged member of the 
society. It became so bad finally that the native 
Christian and known sympathizers of the foreign- 
ers were compelled to flee to Tao cheo. Just 
then, when it was on the point of breaking out 
into violent activity, the provincial government 



Venerable Society of Elder Brothers 1 1 1 

bestirred itself, and took some stock in the ser- 
iousness of the situation as it was presented to 
them. 

A fearless official, accustomed to dealing with 
the lawless Pan Fan tsi, "half Tibetans" on the 
border, was sent to Min cheo with authority to 
deal with the Ko Lao Huei with a strong hand. 
He came none to soon, for the country was al- 
ready in a state bordering on rebellion, and the 
lawless element was only too ready to satisfy 
their thirst for blood and loot. Unrestrained 
licence to rob and murder, as well as unlimited 
opportunity to wreak vengeance upon officials 
and foreigners were some of the inducements 
held out to joiners of the Ko Lao Huei. 

By speedily arresting and summarily executing 
the leaders of the society, Chang Ta ren — the 
new official — was able to stifle the threatened out- 
break. Such as were fleeing from the city were 
pursued and shot down, or speared without 
mercy. Peng Ma tsi, "Peng, the pock-marked," 
a noted leader, who also held office as a small 
military official, and whose complicity in the con- 
spiracy was unquestionable, was entrapped and 
brought to the yamen. None of the common 
executioners dared to lay hands on him; and so 
it became necessary for the chief secretary of the 



112 Kansuh 

civil yamen. and another military official to 
strangle him with their own hands. 

These drastic measures of disposing of the 
criminals, and especially the notorious leaders 
without much preliminary examination, were un- 
avoidable at a time when it was feared that very 
little would be needed to light the flames of re- 
bellion. 

The method was salutary ; the name of Chang 
Ta ren became a terror to evil doers ; the Fuh yin 
Tang gained a stronger influence in the place; 
and when our large party of Kansuh mission- 
aries arrived in Min cheo the following summer, 
they were received with almost official honors. 
Several prominent members of the society who 
saved their lives only by the payment of large 
sums of money as bribes, have become fast 
friends of the foreigners, and some are even in- 
quirers into the truth which was formerly de- 
spised. _ 

Thus again it has been brought to pass that, 
"Surely the wrath of man shall praise Thee ; the 
remainder of wrath shalt Thou restrain." 





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LEANING TOWER OF TIH TAO. 




RELIGIOUS MASQUERADE. 



IX 

THE "CELESTIAL" EMPIRE IN TRAN- 
SITION 

ONE of the landmarks around Tih tao is an 
old pagoda^ standing on a conspicuous em- 
inence just outside the East Gate. This relic 
from a former dynasty, besides being in the usual 
state of dilapidation, presents the unusual ap- 
pearance of decidedly leaning towards the North. 

Even a superficial investigation of the found- 
ation reveals the fact that it was not the inten- 
tion of the architect to reproduce in China the 
famous "Leaning Tower." 

It is simply a case demonstrating the unstabil- 
ity of all mundane things, and in particular such 
as have been made or marred by man. Some 
day this ancient structure, like many others of its 
kind, will topple over, and "great will be the fall 

^The pagoda is a very familiar object in the Far 
East. As regards utility, except as it furnishes lodging 
for the "birds of the air," its value is nil. As a piece 
of picturesque architecture it can hardly be equalled. 
The weary traveller knows that his destination is not 
far off when he spies this landmark, erected near every 
city of importance. The many conflicting traditions 
relative to its origin and superstitious uses, make the 
investigator despair of ever arriving at the precise 
truth. The building of pagodas or temples are works 
of merit, hence many such, reflect great credit upon 
the communities and individuals, where they exist. It 
might be interesting for the archaeologist to trace its 
connection, if any, to the Tower of Babel. 



114 Kansuh 

thereof." Woe then to the Httle group of 
temples in the gully below ! Not only the build- 
ings, but also the newly painted and gilded idols 
within, are in great danger of being reduced to 
their original elements. 

Thus the social structure of the Empire is tot- 
tering; its many cherished customs and practices 
— the heritage of a hoary past — are being sum- 
marily disposed of. 

The fact that China is finally waking up is too 
evident to require demonstration. The immedi- 
ate causes leading to reform have been exhaus- 
tively dealt with by many well known author- 
ities on things Chinese. 

But many of the irreconcilable reactionaries, 
who are still living in the ''Golden Age" of the 
past, not only themselves persist in shutting their 
eyes, but would fain have others remain in the 
same condition of blindness. Spasmodic outbreaks 
against the real friends of the Empire, no matter 
whether these promoters of progress are native 
or foreign, shows that the conservative element 
is not altogether extinct, but only dormant while 
waiting for an opportune moment to make use of 
hostile weapons. 

And many servants of the "Son of Heaven,"^ 
who are fairly launched upon this, to them un- 
certain enterprise, having already been compelled 



The "Celestial" Empire in Transition 1 1 5 

to embark upon the "ship of state" would glad- 
ly, as a distinguished China missionary has ex- 
pressed it, "desert and go ashore if there were 
any shore." 

Within a short time reform edicts and procla- 
mations ad iniinitum have succeeded one another 
with amazing rapidity ; so much so that even the 
most progressive are at times bewildered. Re- 
form is stalking about, and like Talus with the 
iron flail, demolishing without compunction 
everything ancient and venerable which China 
possesses. 

With a few strokes with her "vermilion pencil" 
the Empress Dowager abolished forever the an- 
cient system of competitive examinations. Ele- 
gantly finished essays made up in toto of quota- 
tions from the Classics, no longer suffice to pro- 
duce "Flower of Talent" (ist degree), "Promoted 
Scholar" (2d degree), or "Fit for Office" (3d 
degree). These are the first rounds in the liter- 
ary ladder which lead to distinction and emolu- 
ment. 

The old fogies, who, like their predecessors 

through thousands of years, have buried them- 

The Emperor of China is styled "Son of Heaven," 
and practically regarded as a most powerful deity by 
the ignorant majority. The common people beheld their 
Emperor when fleeing from Peking in 1900, but previ- 
ous to that time he was rigidly secluded from the vul- 
gar gaze. 



ii6 Kansuh 

selves among the dusty tomes of Confucius, or 
rather of his numerous interpreters, find it dif- 
ficult to return to the present, after living in, and 
dreaming of the past. Their younger literary 
brethren, tho much more susceptible to the spirit 
of reform, are almost as perplexed ; especially 
those who are, on account of the age limit, practi- 
cally debarred from competition, and perforce 
must drop out of the race. China's students and 
officeless scholars are proverbially poor. Very 
few could afford to pursue their studies in the 
newly opened schools for higher learning, if de- 
prived of the small stipend which is granted by 
the government to a limited number, who excel 
and are below the specified age. In the case of 
scholars who have attained to the first round of 
the ladder, that of ''Budding Talent," the age is 
fixed at twenty-five and under; presumably for 
the purpose of combining in the new regime of 
learning, youthful vigor with excellence of schol- 
arship. 

The school-boy who commences his literary 
career with the well-worn tho rather atheistic 
formula "In the beginning man," beholds merci- 
lessly hacked to pieces the ladder by means of 
which, he hoped some day to attain to some lucra- 
tive eminence. 

No wonder "What next ?" is the oft expressed 




NORTH CHINA CART AND MASONS BUILDING WALL AROUND 
TIH TAO !\[1SSI0N PROPERTY. 




GIVING INSTRUCTION IN GUEST-ROOM. KEO SIEN-SENG 

AND THE ''foreign TEACHER."" 



The "Celestial" Empire in Transition 1 1 7 

and as often implied, tho unexpressed, query of 
the native. 

Very recently there appeared in this city posted 
up in various conspicuous places, an admonitory 
proclamation against foot-binding; setting forth 
in detail its many disadvantages ; its injurious 
effects upon the nation; and in closing, the 
"obedient subjects of the Emperor" were earnest- 
ly exhorted to abolish this cruel and barbarous 
custom. Such advice emanates from the "Fu-mu 
Kuan,"^ and is addressed to his ''dear children." 

^"Fu-mu Kuan," literally meaning "father-mother 
ruler," is the title which is bestowed upon the chief 
magistrate by his people. His rightful claim to such 
an honor on the score of beneficial and righteous rule, 
is, with rare exceptions, questionable. Very often his 
rapacity is an exhibition of proverbial "tiger" nature. 

In the case of a good magistrate it is the custom 
of the people upon his departure to present him with a 
pair of new boots, this being an intimation that he is to 
leave his old ones. These are deposited in a cage 
which is hung within the city gate. The number of 
such holders with boots in them indicates how many 
good rulers have had control of the city gt>vernmcnt 
within a reasonable time. 

Among his many other duties the "big man" holds 
the position of mayor of the city, chief justice (with- 
out the justice), superintendent of schools, and in his 
capacity as high priest, or pontiff, officiates at all the 
important sacrificial ceremonies. Custom and the duties 
of his office compel him, as the exponent of China's 
Triad of religions, to do obeisance periodically to the 
chief deities of the city. Hence he becomes a veritable 
religious triangle; the Taoist and Buddhist as well as 
Confucian temples reaping the benefit of this compul- 
sory religious zeaL 



1 18 Kansuh 

The Chinese who are apt imitators, now, when 
finally aroused from their long sleep, are rush- 
ing pell-mell into reform. It seems as if they 
were trying to outdo each other in their adop- 
tion of Western methods ; as witness their re- 
cent measures of retaliation, viz., boycott of 
American goods; the periodical coolie strikes in 
Shanghai, and monster demonstrations in the 
same city, carried on with all the enthusiasm and 
speechifying common among Occidentals on such 
occasions. 

Broken agreements are not only less creditable 
to the nation, which refuses to employ foreign 
capital for its man}^ railway enterprises, but is 
proof of a very short-sighted policy. We hail with 
delight the renascence of patriotism in China, but 
many other alarming symptoms in the body poli- 
tic move China's most sanguine well-wisher with 
dire forebodings. 

Occasionally attempts to Westernize the Cel- 
estial are not only premature, but too radical to 
meet with success. Only the other day the regi- 
ment of "braves" stationed at the capital of this 
province received peremptory orders from the 
viceroy to cut off their queues.^ This was too 
much for even Celestial good nature to endure. 
The average unenlightened native would just 
as soon think of going without his clothes as 



The "Celestial" Empire in Transition 1 19 

to appear minus this appendage. Altho head- 
shaving and hair-braiding, among the male 
population of China, is comparatively an in- 
novation, being of much more recent origin 
than many other usages, yet his queue has be- 
come an integral part of him, and he recog- 
nizes himself, so to speak, by means of it. 

Force of habit has made the queue seem 
indispensable to the Chinese, and they are 
even proud of it. 

The soldiers of Lan cheo absolutely refused 
to comply with the viceroy's wishes: at the 
same time, giving their commanding officer the 
alternative of joining them in an insurrection 
against the viceroy, should he attempt to en- 
force the order, or being done to death by his 
own troops, should he try to carry out the 
command. The report had spread abroad that 
the viceroy had become a foreigner. 

The poor military commandant in this dilem- 
ma of being ground between the upper and 
nether millstones, despairing of a plan to extri- 
cate himself, chose the only other alternative 
which remained, and swallowed gold. 

''The practice of shaving the head and wearing? the 
queue was introduced into China by the first Emperor 
of the present dynasty less than three hundred years 
ago. It was at first a galling yoke of bondage as ^ 
sign of subjection to their Manchu conquerors. 



120 Kansuh 

His sudden death and the causes leading to 
suicide have created a sensation at the capital. 
The queue-cutting command has been rescind- 
ed for the present. But who can be quite sure 
that this is the end of the affair? The sol- 
diers having gained the day, have come to real- 
ize the existence of a hitherto latent power, 
and it may be as difficult to bring them to terms 
another time. 

The more rational method would have been 
the transferring temporarily of a Kansuh regi- 
ment to a province where queue-cutting is in 
vogue, so as to gradually accustom the sol- 
diers to the practice. 

The legend of the untimely end of "the man 
who tried to hustle the East" is well known 
to the Westerner who resides in the Orient. 
It follows from what has just been related 
that not even their own officials can do so with 
impunity. 

China is at the present time like an infant in 
that interesting state of development, when, 
with varied success and experiences, it makes 
frantic efforts to walk without props. 

It remains to be seen how it will succeed. 



X 

ROOF OF THE WORLD 

ASIA, the "birthplace of mankind," and the 
"cradle of civilization," comes far short of 
fulfilling the expectations of sanguine opti- 
mists. That "it hardly presents a happy ap- 
pearance" is the candid statement of one of its 
prominent modern historians. Its three wide- 
spread religions, Brahmanism, Buddhism and 
Mohammedanism, to which might be added 
the materialistic philosophy of Eastern Asia — 
Confucianism, — have during millenniums en- 
slaved its unfortunate adherents, and put forth 
an effectual bar to progress. In fact the ex- 
plorer and archaeologist draws the conclusion 
from history and still existing ruins of tem- 
ples, palaces and monumental edifices, that a 
past inherent civilization was far in advance 
of the present. 

"The above mentioned creeds by their ef- 
fects, as now prevailing, obscure the reason, 
dampen the aspirations, and deaden the ener- 
gies of the people." 

"Weighed in the scales of modern civiliza- 
tion she (Asia) is found practically wanting; 
viewed in the light of religion and reason she 



122 Kansuh 

is incapable of self-elevation. She is in short 
unable to attain moral or spiritual enlighten- 
ment by any striving of her own, or to propel 
herself onward in the path of progress by spon- 
taneous energy. Decrepitude has long been 
stealing over her and old age has supervened; 
without any future in hopeful prospect, unless 
she shall be amenable to external influences."^ 
Tibet, or as it is more correctly designated 
by its own people, Bodyul, lies in the very cen- 
ter of this mighty continent. It can be justly 
called the "Roof of the World," for this tre- 
mendous tableland, which ranges in altitude 
from eleven thousand to seventeen thousand 
feet above sea-level, is enclosed by the largest 
mass of rocks in the world. On the south it 
is fenced in by the Himalayas,* which boasts 
the highest mountain peak in the world, and 
contains many others between twenty thou- 
sand and twenty-eight thousand feet. Aloag 
the eastern border is the extensive Yun Ling 
mountain range of China; in the north the 
Kuen Luen range ; and in the west, it is bor- 
dered by the Karakorum mountains which join 

^"Asia," Standford's Compendium of Geography and 
Travel. 

"Perhaps more corectly "Himalias." It might be 
interesting to trace the derivation of "Himmel," which 
x-C in some European languages mqans heaven. 



Roof of the World 123 

the Himalayan ranges in the south. This vast 
plateau is three times the size of France and 
has an area of nearly seven hundred thousand 
square miles. It is almost as cold as Siberia, 
tho Lhasa is in the same latitude as New Or- 
leans. It experiences tremendous atmospheric 
changes ; the thermometer in some places 
showing 120 deg. F, at midday, and sinking to 
below zero at night. 

On this plateau and its continuations are to 
be found the sources of some of the largest 
rivers in the world, including the Ganges, 
Brahmaputra and Indus of Hindustan, and the 
Yellow and Yangtse rivers of China. The 
population of Tibet, scattered over this im- 
mense country, is variously estimated at four, 
five or six millions. Such sparse population 
is due largely to the sterility and bleakness of 
the land. The large number of celibate monks 
— out of three sons in a Tibetan family at least 
one is dedicated to the priesthood — combined 
with a system of polyandry which prevails in 
some sections, and the almost general low tone 
of morality are also contributing causes. 

Tibet is usually divided by geographers into 
three sections, viz.. Greater Tibet, Tibet Prop- 
er or Inner Tibet and Little Tibet. These are 
further subdivided so that to Greater Tibet 



r 



124 Kansuh 

or the Eastern section belong the two provinces 
of Amdo and Kham. Tibet Proper, which 
occupies the center, is made up of the two 
provinces We and Tsang; Lhasa being the 
capital of the former, and Shigatze chief city 
of the latter. Little Tibet, to the west of Tibet 
Proper, is composed of several provinces, the 
chief of which are Lahoul and Ladak. The larg- 
est city in the whole country, Lhasa, "Habi- 
tation of the gods," has a population of only 
fifteen thousand. 

The country, notwithstanding a certain more 
or less real autonomy, is, in all its foreign re- 
lationships controlled by Chinese diplomacy. 
An Amhan, or Chinese minister, residing at 
Lhasa, controls, subject to Imperial Edicts, 
the internal affairs of the country. 

The natives of Kham and Amdo are indirect- 
ly, through their chiefs, governed by the vice- 
roys of Szechuen and Shen-Kan respectively. 
These native chiefs, of which there are as many 
as seventy-two in Kansuh alone, exercise 
hereditary rights, and are often very despotic 
in their rule over the Fan-tsi, ''Tibetans," and 
Tu-ren, ''Aborigines," who dwell in the prov- 
ince and on the border. Of these by far the 
most powerful is the Prince of Chone ; who ex- 
ercises authority over forty-eight clans of Fan- 



Roof of the World 125 

tsi, numbering in all seventy or eighty thou- 
sand people. He is, for all practical purposes, 
independent, receiving taxes in money or kind 
from his people, without having to pay any 
tribute to the Chinese Emperor. The only ob- 
ligation devolving upon him being a guar- 
antee to supply a certain number of troops in 
case of Moslem rebellion or the invasion of hos- 
tile tribes. 

However, in recent years the neighboring 
Chinese mandarins have been unmercifully 
bleeding the present chief of Chone, who is but 
an unprincipled boy. The constant troubles 
between Chinese and Tibetans give the form- 
er many occasions, when hard up for money, 
to supply themselves from this never-failing 
source, and a systematic method of squeezing, 
facilitated by means of intimidation, is the re- 
sult. 

The whole country of Tibet, besides being 
politically united, is further unified by bonds of 
race and religion. The entire population belongs 
to the Mongolian branch of the human family, 
and Buddhism is universal among them. 

The Bon is the ancient religion of Tibet, 
and its exponents, the Bonpa, are still to be 
found in Eastern Tibet, tho as compared with 
Buddhist priests, in a vtry small minority. 



126 Kansuh 

They are easily recognized from the others, 
since their hair is never cut, but arranged on 
the top of the head Hke a turban ; they also 
marry and rear families ; hence are called here- 
tics by the orthodox party. The practice of 
magic, incantations and necromancy are part 
of their worship; they are also said to be fire- 
worshippers, and altho using the prayer-wheel, 
turn it in the opposite than prescribed direc?- 
tion. This is especially offensive to a Bud- 
dhist priest. 

Tibet became long ago the very center of the 
Buddhist world, altho Buddhism was not in- 
troduced until the seventh century of the pres- 
ent era. Tradition mentions a native king, the 
founder of Lhasa in 617 A.D., who, having 
married a Chinese princess, sent to India for 
the Buddhist bible, causing it to be translated 
into the native language. 

The supreme pontiff of the ecclesiastical 
hierarchy, which controls Tibetan Buddhists, 
is the Dalai Lama Vs^ho usually resides at 
Lhasa. (He is at present a voluntary exile 
in Mongolia, having fled thither when the sa- 
cred city became polluted by the presence of 
English soldiery.) 

The great reforming lama of the fourteenth 
century, Tsong Khaba, introduced many 



Roof of the World 127 

changes in Tibetan Buddhism; among others 
strictly forbidding clerical marriages and nec- 
romancy. His followers are distinguished by 
a yellow cap and dress, hence called Dukpa 
of "Yellow Caps"; the old unreformed party 
Gelukpa, or "Red Caps." 

The natives of Bodyul are pre-eminently a 
commercial people. Even the chief abbots of 
lamaseries keep agents who do a flourishing 
business for them. 

Some of the chief imports from China are 
silks, gold lace, tea, precious stones and car- 
pets; from Mongolia, leather and saddlery; 
from India, rice, indigo, sugar, spices, etc. A 
few of the important exports are gold, silver, 
wool, furs and musk. 

It has become the practice recently among 
the heads of the Chone monastery to enrich 
themselves by usury. Money is lent out at 
exorbitant rates, and if not paid in on the ex- 
act date, the runners of the monastery are sent 
to bring in the delinquents, who are tied up by 
their thumbs and beaten unmercifully. The 
power that even a common priest exercises 
over the superstitious laity can hardly be imag- 
ined. This influence is always utilized for their 
own selfish ends, and the enrichment of tem- 
ples and lamaseries. 



128 Kansuh 

Commerce could hardly be carried on in the 
interior of Tibet without the yak, which is as 
indispensable to this mountain people as Is 
the camel to the dwellers of the desert. Its 
milk, rich as cream, makes excellent butter; 
its long hair yields wool for clothing and tents ; 
and its huge, bushy tail is a profitable article 
of commerce. It is a most sure-footed beast of 
burden, carrying loads of two or three hundred 
pounds weight up the most dangerous paths, 
over lofty, precipitous mountains, and climb- 
ing ledges of rock where a wild goat could 
hardly keep its footing. 

The mysteries of Tibet have fascinated some 
of the most prominent travellers and explorers 
of the past century. But only a few of the 
most intrepid have penetrated into the far in- 
terior, and still fewer have been left undis- 
turbed in carrying out their scientific investi- 
gations. Several missionaries have dared to 
face the dangers and uncertainties of life in 
interior Tibet; usually with the same results, 
viz., loss of all their goods, eventual expulsion, 
and in some instances the sacrifice of life. 

A little band of missionaries are at present 
in faith, encircling the "Closed Land." The 
Moravian missionaries have for almost half a 
century held the fort in Little Tibet, with 



Roof of the World 129 

headquarters at Leh, Poo and Keylang in the 
province of Ladak. Christianity, as exempli- 
fied by these devoted missionaries, has not 
been uninfluential even upon those who will 
not accept it. The abbot of Keylang monas- 
tery once said to Mr. Heyde, "Your Christian 
teaching has given Buddhism a resurrection." 
The actual words were, "When you people 
came here, our people were quite indifferent 
about their religion, but since it has been at- 
tacked they have become zealous, and now 
they know''^ 

Work is carried on in Greater Tibet on the 
Kansuh-Amdo border by the Christian and 
Missionary Alliance, with headquarters at Tao 
cheo ; and also at Ta chien lu and Ba-tang on 
the Szechuen-Kham border by the China In- 
land and the Christian Church Missions. Sev- 
eral American-Scandinavian missionaries, and 
one or two representatives of the Established 
and Free Churches of Scotland, are laboring 
for Tibet's evangelization on its southern bor- 
der, with headquarters at Darjeeling and 
Ghoom ; also two Scotch sisters who are work- 
ing independently in the same neighborhood. 
Miss__X5ylor is still living at Yatung, across 
the border, teaching and dispensing medicines. 

*"Among the Tibetans," Isabella Bird Bishop. . 



130 Kansuh 

Gartok and Gyongtse have, by the recent 
British-Chinese treaty, been opened to trade 
on the same conditions as Yatung. 

The incarnations of Buddha, the lamas, and 
the lower classes of the priesthood are all 
real enemies of the Cross. And yet the most 
extraordinary feature of the Tibetan Buddhist 
system is undoubtedly the external resem- 
blance between its ritual and that of the Ro- 
man Catholic Church; a resemblance often ex- 
tending to minutest details. It is doubtful if 
even a thorough research will satisfy the world 
as to which is the greatest debtor. It may be 
that they have borrowed customs which are 
purely heathenish from each other, on the prin- 
ciple of a fair exchange. 

''The priests of both hierarchies wear the 
tonsure together with flowing robes covered 
with gold embroidery. They fast and mortify 
the flesh, observe spiritual retreats, confess the 
faithful, intercede for them with the saints of 
heaven, and make long pilgrimages to shrines 
where relics are devoutly preserved. Celibacy 
is common to both, and in the shadow of 
church and temple alike communities of men 
and women devote themselves entirely to a 
life of contemplation. Church and temple are 
in the same way furnished with high altar. 



Roof of the World 131 

candlesticks, reliquaries, holy water fonts and 
belfries. 

"The lama, like the Roman Catholic priest 
and bishop, officiates with mitre and crozier, 
cope and dalmatica, salutes the altar, bends 
the knee before the relics, intones the service, 
recites the litanies, utters prayers in a lan- 
guage unknown to the congregation, solicits 
offerings for the repose of the faithful depart- 
ed, heads the processions and pronounces 
blessings and exorcisms. Around him the 
choristers sway the incense burners and the 
devout tell their beads. 

''The early missionaries have been struck 
with the outward identity of the two rituals. 
Some have endeavored to trace it to the early- 
Christian church of India, with which country 
Tibet has had direct relations since the sev- 
enth century. But from India Tibet derived 
not Christianity but Buddhism, and a more 
probable solution may perhaps be found in the 
pre-Christian Zoroastrian rites, spreading east 
and west from Irania, and influencing the re- 
ligious thought of both regions during restless 
periods of transition. It is curious that the 
name of the Persian mifre should survive in 
Roman ecclesiastical nomenclature, while the 
object variously modified is still in use in Latin 



132 Kansuh 

and Greek churches as well as in Mongolian 
and Tibetan Buddhist temples! 

''The salient features of Buddhism as orig- 
inally constituted are threefold: — 

1. Socially, Buddhism claims for itself su- 
periority over worldly power ; holds that relig- 
ion has a first claim upon all property, and for- 
bids caste distinctions. 

2. Dogmatically, it cannot be designated as 
theistic, as it deifies humanity and moral 
ideas. "^ 

Even the gods, Lha, according to Bud- 
dhism pure and simple, must become reincar- 
nated as men, and then pass through the 
twelve stages of Buddhahood, ere they may 
hope to attain to the bliss of nothingness. 

3. "Ethically, it teaches the vanity and emp- 
tiness of all mundane things, transmigration of 
the soul and its ultimate absorption in Nirvana." 

Buddha himself, like Confucius, was per- 
sonally a philosopher or expounder of an eth- 
sL ical code, and a mirror of virtue, not profess- 
ing to be a redeemer of fallen humanity, but 
declaring that man can work out his own sal- 
vation. 

''The Tibetan Buddhist is the most pray- 
ing man alive. Even the devout Moslem is not 

'"Asia." 




MEXUICAXT PRIEST FRt)M THE PROVINCE OF KHAM 

TRAVELLIXG FOR THE PURPOSE OF ACCUMULATIXG 

AIERIT. HE IS A BOXPA, AX EXPOXEXT OF THE 

AXCIEXT RELIGIOX IX" TIBET. 



Roof of the World 133 

in it when compared with the Buddhist. He 
prays with his Hps, he prays with wheels 
turned by hand and water, by aid of beads, 
and by flapping pieces of cloth upon which 
many prayers are printed, which are attached 
to tall poles, that by the action of the wind 
these prayers may be wafted to the extinct 
Buddha, who is not in the Eternal nowhere/'^ 

Doctor Pentecost once asked a Buddhist 
devotee who was vigorously turning his pray- 
er-wheel, to whom he was praying. His an- 
swer was : "To nobody." He then asked him 
for what he was praying, to which he replied, 
''Nothing." 'Tf," adds the doctor, "worship- 
ping an idol of an extinct man and making 
millions of prayers to nobody for nothing, can 
constitute a religion, then Buddhism in its 
popular form, is very religious." 

But prayer-flags and prayer-wheels, chant- 
ing and incantations, could do nothing to 
withstand modern rifles and machine guns; 
hence the recent British expedition found it 
comparatively easy to secure an entrance into 
the "Forbidden City." 

To what extent the devotees of Buddhism 
have been intimidated ; the prestige of the ex- 
ponents of Bodyul's esoteric religion dimin- 

'"The Closed Land," Marston. 



134 Kansuh 

ished; and the cause of Christ advanced by 
this display of arms, remains to be seen. 



XI 
EVANGELIZING TIBETANS; 
HINDRANCES AND ENCOURAGE- 
MENTS 

^iY WILL never go back to the old life," was 
JL part of the earnest testimony which Aku 
Seng-ge gave at the close of a recent Sunday 
morning service in Chone. 

Aku* Seng-ge, ex-priest, and at present 
trusted servant of the Chone missionaries, has 
changed much in outward appearance as well 
as inwardly, since the summer of 1896 when 
he accompanied us on our first trip across the 
border. 

At that time he had not been very long in 
the employ of the missionaries, and we were 
often amused at some of the doings and droll 
sayings of the small, prematurely aged priest, 
with the wrinkled face and squinting eyes. He 
had, moreover, in addition to being entirely 
devoted to Mr. Christie, the unusual reputa- 
tion, which we found true in every detail, of 

*Aku, which literally means "uncle" among the Tibe- 
tans, has become the common designation for a Bud- 
dhist priest. A Tibetan layman feels very much honor- 
ed, when, upon being spoken to, Aku is prefixed to his 



136 Kansuh 

thorough honesty. In those days he would 
argue warmly for the faith in which he had 
been brought up, and he would often get angry 
when worsted in argument, and when con- 
scious of the discredit in which his religion was 
placed. Now he argues even more warmly 
for the Truth which has made him free. 

He has long ago discovered that his priestly 
ordination vows demanding celibacy, chastity 
and poverty, and the two hundred and fifty 
Buddhist precepts and prohibitions, which ev- 
ery ordained priest promises to observe, had 
failed to purify his heart from evil thoughts, 
or even to rectify his conduct. But it is only 
recently he has been persuaded to part with 
the last vestige of the old life, — his priestly 
garments had to go, and now he dresses as one 
of the common people. 

There are many reasons for believing that 
Aku Seng-ge has experienced a change of 
heart ; he offers now, of his own accord, to hold 
the stirrups for a lady missionary when she 
mounts her horse: the very suggestion of 
which in the old days would have been pre- 
posterous. He has become a terror to evil- 
doers. Lewd and indecent speaking and act- 
ing is positively prohibited among the ser- 
vants in the Chone mission station, for Aku 




TWO BUDDHIST PRIESTS/ AKU SEX-GE, "PRIEST UIOX" AXD 

AKU SAXG-TE, "THE EX'LIGHTEXED OXE." THE 

YOUXGER OXE HAS BECOME A PROFESSED 

CHRISTIAX. 



Hindrances and Encouragements 137 

Seng-ge considers himself a kind of steward, 
and he believes in strict discipline. But why 
has he thus far neglected the opportunities of 
being baptized, which would more thoroughly 
identify him with the church and designate 
him as a disciple? That is the strange part 
of it, and can neither be fully understood nor 
explained; for otherwise in witnessing for the 
truth, even among his former fellow-priests, 
he seems courageous enough. 

A knowledge of certain phases of social life 
among Tibetans will to some extent explain 
the great difficulties which the missionaries en- 
counter in their evangelization. Ostracism 
from family and clan is the least that a con- 
vert to Christianity may expect. Aku Seng- 
ge wrote long ago to the Ktishey, ''Living 
Buddha," of his monastery, whose confidential 
servant he had been for nine years, regarding 
his renunciation of Buddhism and trust in 
Christ as his only Saviour. But this human 
divinity, who has gone to Peking on official 
business, has thus far disdained to answer. It 
may be, perhaps, that he is only waiting to get 
the answer before he takes the step of publicly 
identifying himself with the people of God. 

The -greatest hindrance to believing the Gos- 
pel, and cutting loose from the bondage im- 



138 Kansuh 

posed upon the people by the Buddhist hier- 
archy, is undoubtedly the deep-seated, and at 
the present time among the Tibetans, univer- 
sal belief in existing reincarnations of minor 
Buddhas and saints. Even the more intelli- 
gent, who have discarded many of the super- 
stitions and practices of orthodox Buddhism, 
still cling tenaciously to the theory of reincar- 
nations. It is to be feared that they will cling 
to this to the very end, just as the strong Chi- 
nese Confucianist, tho convicted on all other 
points as to the superiority of Christianity, 
may find the accustomed rites of ancestral 
worship an insuperable barrier to conversion. 

A Tibetan layman of Chone district, and 
head of a village, who counts himself an in- 
quirer into the ''J^^us Religion," and as far as 
is known, has put away all idolatrous worship, 
still firmly believes in the reality of reincarna- 
nations. 

The only explanation of this strange creed 
which has gained credence among several hun- 
dred million people, apart from perhaps three- 
fourths which savors of humbug and charlatan- 
ism, is, that the same spiritual (or devilish) 
intelligence which possessed the former in- 
cumbent of the Living Buddhaship, takes pos- 
session of his successor. It is a strange, but 



Hindrances and Encouragements- 139 

nevertheless in many instances accredited fact, 
that the little child which, on account of some 
distinguishing physical marks found on it, 
is selected to succeed a deceased Living Bud- 
dha, picks out from a number of bowls — identi- 
cal in size and appearance — the bowl of his pre- 
decessor, selects from a number of garments 
the garment which his predecessor wore, and 
with the same unfailing intuition chooses from 
many other strings of beads the string which 
the former Buddha had used. This unerring 
sagacity is of course attributed to the fact that, 
according to their notions of metempsychosis, 
the deceased and living occupants of this par- 
ticular Buddhaship are one and the same per- 
son. 

A system of taxation for religious purposes, 
levied on all the members of a clan, is another 
serious hindrance to Tibetans becoming pro- 
fessed Christians. In case of a local calamity, 
such as drought or pestilence, some distin- 
guished lama is invited to come and chant, so 
that the calamity may be averted. All his ex- 
penses are of course paid by the clan, divided 
equally among its members. 

Tai-ping, a pan F ant si, living in a village not 
far from Tao cheo. Old City, was considered a 
couple of years ago a hopeful inquirer. An af- 



I40 Kansuh 

fair such as has just been mentioned took place 
in his village, and this would-be Christian re- 
fused, on conscientious grounds, to give his 
share to help ''pay the piper." He persisted in 
his refusal tho threatened with being tied up 
by his thumbs and beaten to death. He yielded 
finally under pressure, having been beaten as 
much as he thought he could stand, and prom- 
ised to pay. He was also forced to promise not 
to tell the foreigners, which promise he broke 
as soon as he could get away. This was a 
test case, the importance of which could not be 
very well overestimated; for if a Tibetan who 
becomes a Christian believer is not allowed to 
live in his own village, and peacefully as well 
as conscientiously pursue his calling, then no 
Tibetan would dare to profess Christianity. 
Representation was made to the local offi- 
cials, whose deputy arrested the culprits. The 
head men of the village came to pei 1% "apolo- 
gize," acknowledging their wrong and giving 
the usual presents to show that peace had been 
restored between the villagers and Fuh yin 
Tang. But one can imagine the astonishment 
and sadness of the brethren to learn after all 
was settled that the mandarin's deputy had 
"squeezed" ninety taels out of the poor villag- 



Hindrances and Encouragements 141 

ers, who were compelled to go in debt to Chi- 
nese merchants in order to pay. 

This Tibetan village is only fifteen li from 
Tao cheo, and the villagers dare not take ven- 
geance, or it is to be feared that the end of the 
affair would not be in sight. It is almost un- 
necessary to state that none of the Tibetans 
from this village ever come near the Fuh yin 
Tang. The inquirer has not turned out very 
well after all ; and it seems evident that to tong 
kuan, ''move the official," was a great mistake, 
which may take years to repair. But the point 
which this narrative is intended to bring but, 
is, that the members of any Tibetan village or 
clan entirely lack individual religious liberty. 

The assembling once a year for the purpose 
of worshipping the Shan Shen, "mountain 
god," is compulsory upon every householder 
of a village. Any absenting themselves will be 
heavily fined. One promising inquirer at Chone 
went back after being compelled to worship on 
this particular occasion. 

The yearly Mani Huei, ''prayer festival," is 
also compulsory. All the villagers must turn 
out on this occasion to Chuan mani, "turn the 
prayer-wheel," and must also contribute to 
the expense of entertaining visitors. 

Another hindrance to Tibetans becoming 



142 Kansuh 

Christians and still living among their own 
people, is the compulsory war service demand- 
ed of every able-bodied man in case of tribal 
or other internecine strife. Such would con- 
flict with Christian conscience, for the causes 
which bring on such wars are often so trivial, 
that participation could on no account be justi- 
fiable, e.g. 

A member of one clan stole a goat from an- 
other clan ; war was precipitated and continued 
until one hundred and Hve participants on both 
sides were slain. This sanguinary conflict was 
suppressed finally only by the interference of 
Imperial troops. 

In case of husbandmen, they kan rih tsi, "di- 
vine the time" for plowing, sowing, reaping and 
carting in the harvest. This would conflict 
with the conscience of a Christian, in case the 
''lucky day" for beginning such operations 
should fall on the Sabbath. And if a Christian 
should refuse to cart in his harvested grain on 
the auspicious day, the neighbors, after cart- 
ing in their own crops, would drive their cattle 
into his field, and he could claim no compen- 
sation for the destruction of his crops. These 
are actual facts which have come under the ob- 
servation of our missionaries on the border. 

Besides the hindrances to Tibetan Bud- 



Hindrances and Encouragements 143 

dhists becoming Christians, a few of which we 
have mentioned, there are many other difficul- 
ties which confront the missionaries who have 
the courage to labor among this semi-barbar- 
ous people. Chief of these is having to combat 
constantly the suspicion of foreigners which 
undoubtedly originates with and is zealously 
fostered by the corrupt priesthood. Neither 
inns for the entertainment of travellers, nor 
shops where necessary articles may be pur- 
chased are found among the Tibetans; hence if 
the itinerant neglects to carry sufficient pro- 
vision with him, he is thrown upon the uncer- 
tain hospitality of the natives. It is absolutely 
necessary, before any evangelistic attempts can 
prove at all successful, to secure a chu ren kia, 
''host," in each clan to be visited. His duty is 
to establish friendly relations between the for- 
eigner and his people ; and becomes a sort of 
guarantee that both will be on their best be- 
haviour while social intercourse is carried on. 
The missionary makes his headquarters at this 
man's home when visiting the village, and he 
in turn expects to be fed and lodged at the 
mission station when he comes to town. 

This system has also its drawbacks, for such 
a person naturally entertains the erroneous 
idea, that when he gets into trouble with the 



144 Kansuh 

officials, the missionary will use his influence 
to help him out. 

Recently it has been tried, with varied suc- 
cess, to make the heads of the clan responsible 
for their safety, when missionaries travel from 
village to village, by furnishing an escort 
when such would be needed. 

Then there are the additional hardships pe- 
culiar to laboring in Tibet, where the scanty 
population is scattered over such a vast area; 
the difficult mountain roads which have to be 
traversed; and more than all, the possibility 
when taking extensive trips among the no- 
mads, of encountering robbers, with dire re- 
sults. 

The common people are in a state of fearful 
illiteracy ; not one in ten thousand understands 
the written language, and only comparatively 
few of the laity can read at all. The subject 
under consideration would lack completion, 
were I to omit mentioning certain aspects, 
which are at present decidely encouraging to 
the Tibetan missionary. 

It is perhaps not very well known that there 
is not the same dearth of religious thought and 
sentiment in the Tibetan language, which we 
must deplore in the language of the more ma- 
terialistic Confucianist ; this is an advantage 



Hindrances and Encouragements 145 

well worth appreciating when trying to ex- 
press truth. 

There seems to exist at present a recogni- 
tion, even among Buddhist leaders, of a decid- 
ed decadence in their religion, and of the pos- 
sibility of it being superseded by something 
better in the near future. We would support 
such a hopeful prognostication with a hearty 
amen ! For if there is one delusion of the 
enemy which more than any other has suc- 
ceeded for thousands of years in enthralling 
one-third of the world's population, it is Bud- 
dhism. 

Pan Chen Rinpoche, head of the Tashilumbo 
monastery, and in authority almost equal with 
the Dalai Lama, startled the world two years 
ago by announcing a vision, which he professed 
to have had of the Koondra, "idol" of Jesus, 
and the rumor spread through Tibet that the 
Gospel of Christ must triumph. 

A Tibetan layman, Aku Drashi, head of a vil- 
lage, and friend of Mr. Christie, went to the 
''Living Buddha" of the Tankar Goniha, and 
asked him to state his opinion of Christianity. 
This man answered, "The time has come when 
Buddhism must decrease and Christianity will 
increase/' He continued, "I will not come 
back to Tibet again, but will be reincarnated 



146 Kansuh 

as a Oruss, 'Russian' military official. But 
now since I have given you this information 
you must not tell it to anyone." 

It certainly seems as if very few cling to 
the philosophical theory of Nirvana. It has 
been discarded as a condition too mystical and 
difficult of attainment, and also because the 
majority are yielding to the conception of 
something more tangible. Chinese Buddhism 
offers its votaries, as an incentive to virtue, the 
joys of a Western Paradise. Such a place is 
called Tien Tang, "Heavenly Hall." The con- 
crete hope of the average Buddhist is after all, 
not the attaining of a happy state in the future 
life ; the best they can hope for is being reborn 
as men. All must be reborn as men in order 
to reach the lowest round of the ladder which 
is supposed to lead to Nirvana. The common 
priest, Dgelong, must rise in his present exist- 
ence to the rank of lama, or "superior priest," 
and at the same time accumulate extraordinary 
merit in order to be reborn as an incarnation 
of Buddha. 

If we are to judge from the phraseology of 
the modern Buddhist, as well as their pictorial 
representations of a future state^ it is certain 
that a material heaven with commensurate 
joys is gaining in favor. And the other place, 



Hindrances and Encouragements 147 

if we are to draw our conclusions from their 
realistic pictures of Buddhist hell, ti-yu, 
"earth's prison," means more than the trials of 
existence, and the laborious transmigration of 
soul. 

But what we may consider the most encour- 
aging sign, and which augurs the speedy dis- 
solution of this religious system, is the fearful 
depravity of its priesthood. It is impossible 
in a work of this kind to make more than a 
general statement relative to the immoralities 
of the lamas and priests. It is sufficient to 
state that the priestly class with their unlimit- 
ed opportunities, and by exercise of authority 
over the superstitious laity may and do indulge 
their depraved natures with impunity. In pro- 
portion to the impact of civilization and the en- 
lightenment of the uninitiated, this fearfully 
abused power will diminish. The excesses of 
the priests do not create scandal ; for public 
opinion is dead or dormant, and all are equally 
bad. I have it on the very best authority — one 
who used to be of their number — that out of 
thirty-five priests who belonged to a small 
monastery near Tao cheo, only one is at all 
decent morally. The Living Buddhas have the 
worst reputation. 

During a recent visit to Chone, the writer 



148 Kansuh 

met many of the chief men of the town, both 
laymen and priests, and before leaving he was 
told by the missionary that every one who had 
called, was morally bad. Such are the fruits 
which this tree — Buddhism — has produced, 
and even the most pious of its devotees do not 
pretend to rectify their conduct. Morality and 
religion are altogether disassociated. 

The constant dissensions and bitter quarrels 
between lamaseries on the question of superi- 
ority is another source of weakness in the sys- 
tem ; and these conditions exist within the 
pale of each (un) ''holy place." 

There are at least three factions, all at "dag- 
gers drawn," in Chone lamasery, which has a 
residing membership of five hundred priests. 

Several of the heads of departments of this 
Gomba came to the missionary the other even- 
ing, and earnestly begged him to use his in- 
fluence and become arbiter between the fac* 
tions. It had really become serious for one 
party had recently by their evil doing caused 
the death of an old priest. He had succumbed 
to fright when terrorized at midnight by a 
score of these scoundrels, and was found dead 
in his bed the next morning. 

A bitter animosity has for years existed be- 
tween the lamaseries of Chone and Cheh pah 



c z 












d 3 

o ~ 
Pi ~ 




Hindrances and Encouragements 149 

kuh, for the heads of the former insist on ex- 
ercising temporal power over the latter, which 
is the smaller Gomba. This feeling was inten- 
sified when Chone Gomba authorities attempt- 
ed to appoint the religious heads of Cheh pah 
kuh Gomba. Such authority was stoutly de- 
nied and resisted, and rather than yield to num- 
bers and monied influence, Cheh pah kuh ap- 
pointed a delegation to wait upon the mission- 
aries at Tao cheo, for the purpose of offering, 
with properly drawn up deeds, the lamasery 
and all the property connected with it, to the 
Fuh yin Tang. The missionaries of course re- 
fused to accept this strange bequest, when the 
circumstances which led to it were fully 
known. 

Buddhism and its acknowledged teachers 
and guides must be in a bad plight when they 
thus turn to their religious opponents for suc- 
cor and guidance. 

God grant that they may soon as readily 
turn to the messengers of the Gospel for spir- 
itual counsel and help ! 



XII 
THE RIOT AT PAO NGAN 

HARDLY one year during the last twelve or 
fifteen has been exempt from anti-foreign 
outbreaks and missionary massacres. Some of 
these, occurring in the least expected local- 
ities, and lacking the characteristics of well- 
planned and with forethought executed at- 
tacks, as in the case of the Lien Chow massa- 
cre, convinces the observer that such are only 
the outburst of temporary passion during 
which mobs are controlled by desperadoes and 
religious fanatics. Other instances of mob vio- 
lence against missionaries in China, and sucfi 
have multiplied in recent years, express a deep- 
rooted feeling against the Romanist propagan- 
da, which, on account of its assumptions, and 
Interference in Chinese law-suits, has brought 
itself into disrepute with the respectable, law- 
abiding Chinese. At such times the innocent 
are often called upon to suffer with the guilty, 
as during the late sad Nan ch*ang trouble. 

Many illustrious names of China mission- 
aries have been added to the roll of noble mar- 
tyrs within a few years. Sung-pu, Wu-sueh, 
Ku-ch'eng, Lien Chow and Nan-ch'ang re- 



The Riot at Pao Ngan 151 

main ever sacred in our memories. And who 
can ever forget Tai-uen Fu, or Pao-ting Fu 
and other places in North China made sacred 
by the blood of foreign and native Christians 
during 1900? We thank God for such devo- 
tion, tho at the same time we recoil with hor- 
ror when we read of the fiendish cruelties prac- 
ticed upon defenceless men, women, and even 
children. 

But there is a bright side even to riots, for 
we read of remarkable escapes, and for every 
station looted and missionaries killed, there 
are many where the lives of the missionaries 
have been spared through providential inter- 
vention, tho their property has been destroyed. 
We notice the devotion of servants ; the unex- 
pected friendliness of neighbors; being able 
to hide in houses whose owners risk their lives 
by thus sheltering foreign refugees; the many 
contrivances on the part of comparative strang- 
ers to aid them in their flight ; and then finally 
the rebuilding of stations and reconstruction of 
work; large numerical increase, and even the 
conversion of former persecutors. All these 
attest the power of God manifest, and empha- 
size the truth that foreign missions pay. 

Alas ! the Tibetans, sad to say, have learned 
from their more civilized neighbors the method 



152 Kansuh 

of summarily dealing with unwelcome in- 
truders. 

Our Tibetan mission had established their 
headquarters at Tao cheo during the spring of 
1895. It was thought best two years later to 
branch out in another direction and if possible 
get a little nearer the Tibetans ; hence the open- 
ing of Pao-ngan by Messrs. Christie and 
Shields. This little city is merely a military 
outpost just across the border, and unimportant 
except as it furnishes a trading center for a 
number of Tibetan tribes. But to the pioneers 
it was a means to an end; this being closer 
contact with the neighboring tribes and their 
evangelization if possible. Many difficulties 
were encountered in this new field ; it was 
specially hard for the senior missionary, who 
having already acquired one Tibetan dialect was 
compelled to exchange this for another. 

The best method of reaching these semi- 
savages is an ever perplexing and still unsolved 
problem, for living among them is for various 
reasons much more difficult than living among 
the Chinese. Their intensely superstitious 
minds are entirely under the control of their 
ecclesiastical rulers, and the unscrupulous lamas 
in their fanatical religious zeal influence the 
ignorant laity to the point of carrying out any 



The Riot at Pao Ngan 153 

of their wicked devices. It will be observed 
that our two brethren were pitted against fear- 
ful odds. 

A! previous chapter has touched upon the in- 
tolerance of Tibetan Buddhism. It is not an un- 
common experience to arouse its exponents to 
anger by preaching Christ and purity, the mere 
mention of which puts their hypocritical pre- 
tenses at a tremendous discount. 

No wonder then that from the very first the 
Tibetans around Pao-ngan were bent upon the 
expulsion of the missionaries, and their de- 
struction if possible. When Mr. Shields 
brought his wife and another lady worker to 
Pao-ngan a year and a half later the people 
became more furious than ever. The usual 
wild rumors were put into circulation: wells 
had been poisoned ; the foreigners were respon- 
sible for the prolonged drought that spring, 
etc., etc. Such accusations are not uncommon. 
Such was the case in 1900; the rains failed 
during the spring, and famine with all its hor- 
rors was staring the people of China in the 
face. This precipitated the uprising of the 
Boxers, who, with the connivance of the rulers 
of China, had fixed upon the ill-omened inter- 
calary eighth month as the time for exter- 
minating foreign residents. 



154 Kansuh 

Prolonged seasons of drought have usually 
preceded anti-foreign riots. The earnings of 
the average Chinese are barely sufficient to 
keep body and soul together; there is nothing 
laid up for a "rainy day" ; and there is no pos^ 
sible escape from starvation should the crops 
fail. 

It is easy to understand how a superstitious 
and ignorant people can be stirred to acts of 
violence at such times, especially when inflam- 
matory placards suggest that the harboring of 
"foreign devils" is the ostensible cause of the 
gods withholding the rains from the people. To 
the evil-minded the remedy is not far to seek. 

While camping out near a Tibetan village, 
during the summer of 1899, we became aware of 
the feeling which the Tibetans cherish towards 
foreigners, and the supernatural powers which 
they attribute to us. The fields were in great 
need of rain, and the people of the village were 
greatly opposed to our camping in their vicin- 
ity. A beautiful grove near the Tao River had 
been selected. They finally gave a reluctant 
consent on the condition that we would neither 
bathe nor wash clothes in the river until the 
rains came. 

For several days the villagers, old and 
young, men, women and children, would gath- 




I'APER GIANTS LEADING THE FUNERAL PROCESSION OF A 
DECEASED MILITARY OFFICIAL. THESE, TOGETHER WITH 
PAPER CARTS, SEDAN CHAIRS AND PAPER YAMEN RUN- 
NERS, ARE BLTRNED AT THE GRAVE, AND THUS SUP- 
POSED TO FITRNISH HIS MILITARY POST IN THE 
OTHER WORLD. 




TIBETAN BEGGARS. SUCH COME DOWN INTO THE FERTILE 

VALLEYS OF HO CHEO AND TIH TAO IN THOUSANDS 

DURING THE WINTER MONTHS. 



The Riot at Pao Ngan 155 

er at our camp, and sitting around us in a cir- 
cle, each industriously twirled a prayer-wheel, 
and muttered the accompanying prayer: Om 
mani pad me hum, "Oh, thou jewel in the lotus." 

Not another word would pass their lips, nor 
would they answer the questions put to them. 
Finally they were told that we would pray to 
our God; and sure enough, that very night 
and for several days it rained copiously. 

There was no question in their minds about 
our God hearing and answering prayer, for 
later on one of the villagers came and asked 
us to pray to our God to stop the rain ; a "lucky 
day" had arrived, and he was anxious to raise 
the framework of a new house, which operation 
would be very much inconvenienced unless the 
rain ceased.* 

But to return to the situation of the Pao- 
ngan missionaries. All the calamities which 
befell the people of the entire region were laid 
at their door, and it seemed advisable for the 

*Besides this fasting and praying for rain, another 
method of inducing the gods to give rain in time of 
drought shows the fertility of their superstitious minds. 
The suflfering farmer goes to the nearest temple, bor- 
rows as many of the sacred books as he can carry con- 
veniently, and with these on his back he circles around 
his fields until the rain comes or he gets tired. This 
method obtains in Tibet. In China the Rain God is 
carried around in a sedan chair, for the same purpose. 



>y 



156 Kansuh 

single lady missionary to remove to Tao cheo, 
at least for the time being. This journey was 
made with escort through wild Tibetan terri- 
tory, not without some danger; for when the 
escort passed through a few days previously, 
some tribes were at war, and the road led 
right through the fighting line. 

The parties warring were supposed to cease 
firing and allow the travellers to pass, but they 
did not escape having a few bullets whiz about 
them. 

The outlook began to assume a darker aspect 
for Mr. and Mrs. Shields, who had decided to 
remain; for every attempt to pacify the coun- 
try people around Pao-ngan had proved un- 
availing. 

An ominous stillness was the precursor of 
the approaching storm. None of the Tibetans 
came near the mission house for some time. 
But the avalanche did not descend altogether 
unannounced on the lonely mission station. 
Many premonitions of impending danger had 
been received, and it seemed evident that the 
days of service for God in Pao-ngan, were, at 
least temporarily, drawing to a close. 

One attack had already been made, when Mr. 
Christie, who had just arrived on a visit, with 
a small revolver held at bay a score or more 



The Riot at Pao Ngan 157 

of armed and infuriated Tibetans who had 
burst into the mission compound with drawn 
swords and murderous intentions. The Tibet- 
ans had loudly intimated that the missionaries 
must forfeit their lives to pay for their auda- 
city in coming to live among them. 

Mrs. Shields was busy in the kitchen at- 
tending to some baking on the morning of the 
final outbreak, when a soldier suddenly rushed 
in and bade them follow him immediately. 
Everything was left behind, and the mission- 
aries followed him through a side door and 
over a wall, thus escaping unobserved to the 
military magistrate's yanien. There was not 
a moment to spare: the party had barely es- 
caped through the side door when the mob 
broke in. The murderous crew dropped down 
into the courtyard from the trees and over the 
walls; some opened the big door so as to ad- 
mit the howling demons from the outside ; oth- 
ers began immediately to search for the for- 
eigners who were fortunately not to be seen. 
Then the work of demolition began, and the 
mission premises were speedily reduced to a 
heap of debris; the kerosene was poured into 
the stream near by; and large quantities of 
sugar brought up from the coast was dispatch- 
ed in the same way ; the organ was smashed to 



158 Kansuh 

atoms, and other articles for which the maraud- 
ers took a fancy were stolen with impunity. 
Soon chaos reigned supreme! 

But plunder was only a secondary motive, 
and the frenzied tribesmen were still thirsting 
for blood. The commandant of the small gar- 
rison of Chinese soldiers, fearing he would be 
unable to protect them if his yameii should be 
stormed, sent the missionaries that same night 
to Hsiien-hua, with a strong escort of forty 
mounted soldiers. 

This city being distant one hundred and 
twenty li in an easterly direction, and on the 
Chinese side of the border, seemed to be the 
only place of safety. 

Such was the end of mission work at Pao- 
ngan, and altho seven years have passed since 
the riot took place, yet it is still unoccupied, 
except by sin and Satan. 




I 



XIII 
PIONEERING 

OPENING up new work presents many dis- 
couraging features; but praise God the 
pioneer derives his assistance from a heavenly 
source, and his implement is good, — "For the 
Word of God is quick and powerful and sharp- 
er than any two-edged sword." 

Nevertheless the pioneer feels keenly the 
entire absence of sympathy and reciprocity on 
the part of those for whom he gladly sacrifices 
so much of comfort and earthly good. His 
overtures are met not only with indifference, 
but more often with positive hatred and con- 
tempt. He must first succeed in establishing 
a reputation for good, which will effectually 
destroy the reputation which antagonism has 
invented and which has preceded him. 

No helping hand is outstretched in welcome 
when the lonely stranger enters the strange 
city. He is everywhere greeted by that curios- 
ity and "observation without sympathy which 
is torture." 

The worker is particularly unfortunate if he 
lacks the companionship of a trusted native 
associate, and the valuable assistance which 



i6o Kansuh 

only a native helper can give. And it is doubly 
hard if both foes and friends should misunder- 
stand him ; for there is a danger even on the 
mission field of settling down in our respective 
corners, assiduously cultivating our garden 
patches, and letting our farms go to w^aste. 

Kansuh missionaries are perforce keenly 
alive to the self-evident fact that "there re- 
maineth much land to be possessed," and they 
are all trying to occupy as much as possible 
v^ithin the shortest time possible. It must be 
conceded that the pioneer's intense desire to 
reach the "ends of the earth" in order that all 
may know Him, is a legitimate one. If some 
times the brethren fail to appreciate the pion- 
eer's disinterested motive, much less will it be 
understood in an age and by a church which 
has gone positively mad with an insatiable and 
"unholy desire for statistics." The home con- 
stituency require quick returns for their gifts 
in order to keep their interest alive. The itin- 
erating missionary is planting and sowing for 
future days, when others will come to "reap 
that whereon (they) bestowed no labor," but 
lacking the qualities of a "hustler" according 
to present estimates, even in the church, he is, 
to use a fitting Americanism, "not in it." 

It is to be feared that the mission field has 



Pioneering i6i 

caught the contagion, and many a missionary, 
if conscientious, might have to record with 
shame that a numerical increase, even if it must 
be attained at the expense of quality, is the 
object of their endeavors. We cannot be too 
careful in China about keeping an undesirable 
element out of the church. 

May God have mercy on you, dear reader, 
if you have fallen into the sinful habit of in- 
dulging in unjust criticism of those whom your 
money has helped send to the ^'uttermost parts 
of the earth," simply because such may show 
oflf less favorably in mission statistics than 
their more favored brethren. And yet he is 
human — the itinerant — as well as the others, 
and would hail with delight speedy returns for 
his "labor of love." 

It is not an easy task to succeed a fellow- 
worker, who for some reason must leave the 
field, and to whom both church-members and 
outsiders have become attached; it is a hun- 
dredfold harder to enter and open an entirely 
new mission field. Mountains of difficulties 
must be rolled away, and only the power and 
wisdom from above can avail against supernat- 
ural as well as human foes. Don't forget to pray 
for your pioneer! He needs all the earnestness 
and faith that can be linked with your petition. Is 



1 62 Kansuh 

he lonely? His peculiar circumstances and alto- 
gether heathen environments combine against 
him. It is true that his entire dependence ought 
to be, and is placed in God, but this does not 
preclude his being susceptible to human sym- 
pathy and kindness. Letters from time to 
time, full of cheer and manifesting a lively in- 
terest in all his w^ork, w^ill not come amiss. 

The opening of the city of Tih tao to mis- 
sion work, was a repetition, intensified, of the 
difficulties which almost every missionary en- 
counters when commencing new work in 
China. We had some of the same trials, on a 
smaller scale, when Min cheo was opened to 
the Gospel nine years previously. One be- 
comes very conscious, with each fresh encroach- 
ment on the enemy's territory, that the latter 
is very much alive, and that he fully intends k) 
make it as unpleasant for us as possible in his 
attempts to frustrate our plans, when we lit- 
erally obey, in carrying out the Lord's last will 
and commission. 

When I returned to Tih tao in March to at- 
tend to necessary repairs preparatory to our 
moving, I found that a hornet's nest had been 
stirred up in my absence. I could see the 
prints of the cloven foot everywhere, and it 
was soon evident that the hosts of darkness 







"COSrEL HALL OF TIH TAO. 



.f "■•f-'- 


1 m 1^51^- 


-& 




^^^: 


: ' -IS 



FIRST CHRISTIANS. 



Pioneering 163 

were contesting every inch of our progress. 
The old occupant of the house we had rented 
was the visible cause of all the trouble. I 
was greeted with coldness by many who on 
a previous visit had come about quite freely. 
Neither the middle man who wrote the agree- 
ment, nor the owner of the house dared to 
show themselves. All sorts of wild reports 
had been unsparingly circulated, most of them 
as I learned afterwards, the fabrications of the 
above mentioned vicious man. He had visited 
in turn, and given presents to the prominent 
gentry of the town, and as a result it was ru- 
mored that they were unanimously against the 
"Gospel Hall," or foreigners locating in the 
city. The landlord, a young, weak-minded fel- 
low, had fled from the city, and was in hiding no 
one knew where. One reason for all this com- 
motion, was the threat of the inn-keeper to 
commit suicide — a very effective measure in 
China — not only on account of the supersti- 
tious dread of being haunted by the spirit of 
the deceased, but much more because in a Chi- 
nese court of (in) justice, the direct or indi- 
rect cause is not only implicated, but held re- 
sponsible for the calamity. Cases of suicide 
from above mentioned causes are often known 
to involve entire families in financial ruin. 



164 Kansuh 

Hence the ignominious flight of the landlord. 
However, the Lord kept in perfect peace those 
ten waiting days, altho everything seemed un- 
favorable from a human standpoint. I did not 
have much liberty to preach on the street, a 
work which I ordinarily delight in doing; but 
His Word was precious and many chapters 
were committed to memory, as I walked to and 
fro in my dingy quarters at the inn. 

On the tenth day the mother of the landlord, 
widow of a military official, arranged in a bus- 
iness-like way to have an interview with me. 
She proved to be as capable as her son seemed 
incompetent, and soon we came to an agree- 
ment, or rather compromise, by which I agreed 
to relinquish temporarily my claim on the 
property we had rented, on the condition that 
another house should be provided for us. The 
ofifer of the present premises, for which a mod- 
erate rent was asked, was accepted. 

Not many days after this transaction we 
were informed that our yielding in the mat- 
ter of the inn had produced a very favorable 
impression in the city. It will be observed that 
we have not lost, but rather gained, by exhibit- 
ing a little of the "gentleness of Christ." 

By having a man forcibly ejected, as we 
could have done legally, we might have ruined 



Pioneering 165 

for all time our prospects in this city, or at 
least to a very great extent limited our influ- 
ence for good. 

Our change of dwelling in Tih tao we reck- 
on as the Lord's distinct leading Number Two. 

Less than a month later, after an arduous 
journey across the mountains, which had been 
made all but impassable by the spring rains 
and melting snows, we arrived at our new 
home, and took possession in the name of the 
Lord. But our newly whitened walls facing 
the street were too tempting to some evil-mind- 
ed scribe. One morning shortly after our ar- 
rival, we found they were defaced and scrib- 
bled all over with Chinese ideographs. The 
writer who was evidently not without some 
wit, having tried to be funny at the expense of 
Chao, our landlord, had attached a few mean 
puns (the Chinese language is so peculiarly 
constructed that it furnishes almost unlimited 
facilities for making them). It designated the 
foreigners with the usual less complimentary 
epithets ; recorded some of their supposed evil 
deeds; the finale being an exhortation to the 
''law-abiding and peace-loving people to expel 
the foreigners, and on no condition whatever 
harbor such disturbers of the peace." That 
up to the present time Tih tao had succeeded 



i66 Kansuh 

in keeping out the hated Yang ren, had been 
the boast of its people — Moslems have been en- 
tirely excluded since the last rebellion — hence 
it must have been specially aggravating to 
such boasters to find us in peaceful possession 
and quietly pursuing our calling. 

The civil mandarin was away, but upon re- 
turning next day he called immediately, assur- 
ing us, while apologizing for the misconduct 
of his people, such as stated in the defamation, 
was not the general feeling. While present 
in person he had the characters erased, and in 
their stead put up a proclamation which clear- 
1}^ stated our purpose in coming: the peaceful- 
ness of our mission, our perfect right accord- 
ing to treaties with foreign powers, to buy, 
rent or build; and that in this case we should 
be protected, etc. 

The Fuh yin Tang becomes a kind of "Adul- 
lam*s Cave" in a newly established mission 
station, to which all in distress and debt con- 
gregate with the vain hope that by cultivating 
an intimate acquaintance with the Yang lao ie, 
''foreign old grandfather," the latter's supposed 
influence at the yamen may be turned to good 
account. However, such "seekers" become 
very quickly undeceived, in so far as they imag- 
ined that we would interfere with their law- 



Pioneering 167 

suits, or pull wires which would give them 
''face'' before the magistrate, and deliverance 
from some embarrassment, for we absolutely 
refused to meddle with any of their many tem- 
poral affairs. One, who had the temerity to 
forge my card for the purpose of furthering his 
suit at the yamen, was given an exemplary pun- 
ishment, and the only benefit he received was 
a good bambooing. 

Many delegations of grey-bearded Moslems 
called on me, when we first came to the city. 
Some bought Gospels in Arabic, and all listened 
with patience and seeming respect as I 
preached Christ to them. I suspected that all 
were not disinterested listeners, and when tho 
Mufti's son was one of the group, on one occa- 
sion, the real motive beneath their appar- 
ent interest was revealed. Ever since the for- 
eigners had become established at Tih tao, the 
Moslems had become convinced that I, by 
speaking a good word for them to the gentry, 
could get the prohibition removed which ex- 
cludes them from the city and this side of the 
river. 

It gives us joy to record another definite 
leading of the Lord, which has, moveover, a 
distinct bearing upon the future of our mission 
work in Tih tao. 



1 68 Kansuh 

Experience gained during almost a year's 
residence in the city convinced us that the 
place which we had first rented, and which we 
intended, according to agreement, to occupy 
this year (1906), was unsuitable for the work 
and specially for mission work among women. 
This led us to renounce the claim we had upon 
the property when an opportunity was offered 
during Chinese New Year. 

All that time we had no other prospects for 
the extension of the work, but were convinced 
that the Lord had something better for us. 
We had barely made this decision, when the 
possibility of purchasing a very desirable piece 
of property in the very heart of the city, was 
brought to our notice. We must confess to 
lack of faith, and it was with many misgivings 
that we made inquiries. But we were delight- 
fully surprised and our lack of faith was put 
to shame, for we seemed to strike the most op* 
portune moment. An old feud between the 
real owner and a pseudo claimant had just 
then come to a climax. 

It was not difficult under these circumstances 
to agree on a moderate price as soon as we 
opened negotiations. A third part of the lot 
which belonged to another party was secured 
through the good offices of the civil mandarin, 



Pioneering 169 

and thus in a short time, this land,' with excel- 
lent location on "Stone Bridge street," became 
mission property. A feast was spread for the 
owners, the middlemen and a few friends^ and 
everybody has seemed satisfied. 

God has wrought marvelously in reducing 
opposition, and granting permanency to our 
work. It seems almost too good to be true, and 
yet it is not a dream, for the hum of carpen- 
ters' tools can be heard distinctly from where 
this is written — the lot is just opposite — 
where a chapel is in process of construction. 
The wall around the property is almost com- 
pleted, and this chapel is going up by faith, 
tho we had less than a tenth needed for its 
completion when we began the undertaking. 
This building will supply a long felt need in 
our Tih tao station, for hitherto, during a year 
and a halfs preaching in this city, the blue 
heavens have been my only canopy. This I 
am willing, for obvious reasons, to exchange 
for an earthly, tho less substantial roof. 

A feeling of dissatisfaction, which led to the 
abandoning of the inn on account of its un- 
desirable location; the providential opening of 
negotiations for the purchase of present mis- 
sion property, which was facilitated because of 
an existing feud between natives ; all this we 
reckon as the distinct leading of the Lord. 



XIV 
MOSLEMS OF KANSUH 

liTjE who loves not, lives not ; he v^ho lives 
niby the Life cannot die," vi^as the motto 
of the first real missionary among Moslems. 

Raymond Lull, to the reader of his biography, 
seems more like the Great Apostle to the Gen- 
tiles than almost any other missionary, ancient 
or modern. It was consuming love and a vis- 
ion of the Christ which transformed this gay 
courtier at the court of James II of Aragon 
into a zealous missionary and martyr. While 
others engaged with carnal weapons against the 
followers of the False Prophet, a proceeding 
which Lull very much deprecated, he himself 
undertook to conquer them by love. 

He was a true imitator of Peter Venerabilis, 
who took up the controversy during the 13th 
Century, and who approached the Moslems, as 
he says, "Not with arms but with words, not 
by force but by reason, not in hatred but in 
love ;" and thus far he was the first to breathe 
the true missionary spirit toward the Saracen. 
It has been well pointed out that "the only 
missionary spirit of the twelfth and thirteenth 
centuries was that of the Crusaders. They 



Moslems of Kansuh 171 

took up the sword and perished by the sword. 
But 'Raymund Lull was raised up as if to prove 
in one startling case, to which the eyes of all 
Christendom were turned for many a day, what 
the Crusades might have become and might have 
done for the world, had they been fought for 
the Cross with the weapons of Him whose last 
words were forgiveness and peace*."* 

Nothing is more beautiful than the contem- 
plation of the intense longing of this old man 
of eighty to follow in the steps of so many no- 
ble martyrs; and his wish was granted. Are 
we afraid of martyrdom that so few follow in 
the footsteps of the devoted Lull? It is com- 
puted that five-sixths of Moslem countries are 
open to the Christian missionary, but only one- 
sixth have been occupied. Is it not a lament- 
able fact that so few of the open doors have 
been entered? 

Islam is not moribund ; for it is, according to 
recent news from Africa, gaining numerically by 
leaps and bounds. "The pagan tribes ask for 
the white man's teacher, but Mohammedan 
traders and missionaries push forward with 
energy and zeal, flooding the country with their 
influence, and at present rate of progress it is 

^George Smith: A Short History of Missions. 



172 Kansuh 

estimated there will scarcely be a heathen vil- 
lage on the banks of the Niger by 1910".- 

Some writers of Europe, even, are raising 
pessimistic note in regard to the real danger 
which is threatening its peace and security. 
This is neither the Yellow Peril, nor the aspir- 
ations of Pan-Germanism, but the menace of 
Pan-Islamism, or the union of Mohammedan 
countries in a religious uprising against Chris- 
tions powers — "the spirit of Musselman feroc- 
ity which is merely slumbering in the commu- 
nities of Islam from Burma to the Pillars of 
Hercules." 

"France controls a colony in North Africa 
which would like to rise at an appeal to arms 
in the name of the Prophet, just as the High- 
landers obeyed the appeal of the Fiery Cross; 
first, because such war was holy, and secondly, 
because fighting for fighting's sake was loved 
as a pastime." 

The religion of the ex-mule-driver is in every 
particular antagonistic to Christianity, for the 
strength of Islam is, "to forbid thought, to gag 
reforms and abominate all progress." 

It is undeniable that there are more induce- 
ments to go to the idolatrous heathen than to 
attempt the conversion of those who have put 
their faith and hopes in this false system. An- 

■Missionary Review, June, 1906. 



Moslems of Kansuh 173 

other serious drawback 'is the fact that so much 
truth is mixed up with the Moslem faith, 
which, under the cloak of religion, sanctions 
excesses to which mankind quickly responds. 
It is probable that apart from its other power- 
fully persuasive ally — the sword — its rapid and 
easy conquests are directly due to its influ- 
ence on man where he has the least power of 
resistance. It caters to and encourages the 
sensual in human nature. 

The Moslem population which forms an in- 
tegral part of the Chinese Empire is variously 
estimated from ten to thirty millions.* By 
taking the happy medium between these ex- 
tremes, we could form a continuous line of hu- 
man beings, which joining hands, would stretch 
across the United States of America from East 
to West. These from China alone, all worship 
in the name of Ma Sheng Ren, "Mohammed 
the Sage." The larger proportion of Moham- 
medans subject to the Chinese Emperor are to 
be found in the North and Northwestern 
Provinces ; especially Shensi, Kansuh, the New 
Dominion and Chinese Turkestan. There is 
also a large sprinkling in Yun-nan, who have 

*A1I estimates of Celestial peoples, which profess to 
be authoritative and infallible, should be digested cum 
grano salts. 



174 Kansuh 

frequently caused the Imperial Government 
much trouble. 

The usual name by which they are desig- 
nated in China is Huei Hiiei. They are also 
called Sia^chiao, "small religion," as distin- 
guished from Ta chiao, "the great religion." 
The latter indicates the large majority of Chi- 
nese who place faith in China's religious Triad 
— the complex systems, which, tho mutually 
antagonistic, are easily harmonized in the clas- 
tic mind of the Celestial, who is from force of 
habit a latitudinarian. The Moslems arrogate 
for themselves the title of chiao-merij "disciples." 

In this western section of Kansuh there are 
three distinct classes of Huei Huei, viz., the 
Salars, who since the last rebellion are to be 
found within a limited area on both sides of 
the Yellow River. Among themselves they 
speak a colloquial similar to Turki, which 
seems to indicate that they originally came 
across through Chinese Turkestan. The Tong 
Hsiang Huei Huei, which are more numerous, 
speak a tu hua, "dialect," greatly resembling 
Mongolian. It is quite possible that their re- 
mote ancestors came into China with the Mon- 
golian conqueror, Ghengis Khan, whose son, 
Kublai Khan, introduced a new dynasty in Chi- 
na during the thirteenth century. The third 



Moslems of Kansuh 175 

class are the many proselytes, who for various 
reasons have become assimilated with the Mos- 
lems and have adopted their faith. Many of 
the soldiers who were despatched by the first 
Emperor of the i\Iing dynasty, for the purpose 
of driving out the Mongolian invaders, never 
returned to their native provinces. Some mar- 
ried Mohammedan wives, and as is often the 
case, became proselytes; others became the 
progenitors of some of the most influential 
and wealthy Chinese families of Kansuh. 

To one accustomed to the average under- 
sized Chinese of the Central and Southern 
provinces, it is a pleasure to behold many of 
the fine specimens of the race in Kansuh. Its 
"braves," with their stalwart frames and fine 
physique, produced a rather favorable impres- 
sion during the Boxer year, tho their boast and 
arrogance were far in advance of real prowess 
and courage. 

The Moslems are not inferior to the Chinese 
in the above mentioned characteristics, and 
withal have a ruddy complexion; in bearing 
and dress they are easily distinguished. Even 
here, they strictly observe the fast of Rama- 
dan, or Mohammedan Lent, which is no make- 
believe, for it is observed with all rigor. Neither 
food nor drink is allowed to pass the lips of 



176 Kansuh 

the faithful from sunrise to sunset during the 
entire fast, which sometimes lasts more than 
a month. Chu ma rih, or their Sabbath, which 
falls on our Friday, is fairly faithfully ob- 
served ; at least during the short period of the 
day when the Koran is expounded in the 
mosque. But this is only for the men, for as 
concerning the women, they are excluded al- 
together ; and in that respect are worse oiT than 
their heathen sisters, who appear to take some 
comfort in their nature or idol worship. 

Polygamy, and the option which rests with 
the husband of divorcing his wife for a trivial 
offence, or for no offence at all, continues to 
rank the Mohammedan woman among the most 
degraded of womankind. Surely her lot is 
hard ! Her Christian sisters find it difficult on 
account of her seclusion, to bring her the solace 
of the Gospel. The practice of polygamy is 
prevalent among Kansuh Moslems. The size 
of a "believer's" harem is usually in proportion 
to his wealth and ability to secure and support 
many wives. It is difficult to reach them with 
the printed page ; only a few have studied the 
Chinese written language, and altho many can 
read the Arabic, yet only a small proportion 
even of ahons,. "priests," can read with the 
understanding. The ahon is supposed to ex- 



Moslems of Kansuh 177 

pound Towrat and Inge el, "the Law and the 
Gospel," as well as the Koran ; but it is a well 
known fact that the clergy know as little about 
the Old and New Testaments as did Mahomet 
himself. They can utter glibly enough the 
names of the prophets, such as Mosa Sheng 
ren, ''Moses the holy man," Ibrahim, "Abra- 
ham." Dau^ci and SuUinani, and are fond of 
giving their children Bible names — IshnKsr, 
**Ishmael," being the most common. They will 
even acknowledge Irsa Shcng rcn, ''Jesus, the 
Holy Man," to be the greatest of the prophets, 
and with us believe that He is coming again to 
the earth for judgment. But we raise a storm 
of disapproval w^hen we affirm that He is God's 
Son. According to the belief of the Moslems, 
with w^hom I have conversed, Jesus was mirac- 
ulously rescued from the Cross, and ascended 
into heaven without the intervention of death. 

The Virgin Mary is "Miriam tai tai" to 
them, and it is perhaps excusable that they 
confound the Mother of Jesus wath the sister 
of Moses ; Mahomet himself fell into the same 
error. 

All outside the fold arc kafirs, "unbelievers" ; 
hence their efforts to convert such to Islam 
by the sword, if other methods fail, is a meri- 
torious work incumbent on all true believers. 



178 Kansuh 

"Islam is a loveless religion. Between Allah 
and His creatures there remains a deep and 
impassable gulf." But tho they believe Him 
to be a strict and stern judge, there is at the 
same time a belief prevailing among them that 
Allah is indulgent towards them, and excuses 
their many irregularities. As far as we have 
been able to observe, we have found them to 
be as immoral and licentious as the heathen, 
and possibly more so. Their cleanliness is all 
on the outside, for their many ablutions do not 
affect their conduct. Prayer is as meaningless 
and mechanical to them as to the Tibetan Bud- 
dhist turning his prayer-wheel. Chinese esti- 
mate of Mohammedan honesty and conscience, 
or rather lack of it, is illustrated by many cur- 
rent proverbs, e.g., "The Huei Huei's food is 
palatable, but their words are not to be trust- 
ed." Most of the Mohammedans of China have 
arrogantly appropriated the name of the found- 
er of their religion; and, altho Mahomet died 
without giving to posterity one living son, yet 
"out of ten Huei Huei nine are known by the 
name Ma." 

A prosperous Mohammedan merchant of 
Tao cheo. New City, became a Christian a cou- 
ple of years ago after many years of devout 
study of the Bible. He had the courage of his 



Moslems of Kansuh 179 

convictions, and last year went down to Chone 
and publicly confessed Christ, being baptized 
in the river. This caused a tremendous stir, 
and his former co-religionists immediately 
plotted against his life ; but their attempts to kill 
him have all failed thus far. His nephew, while 
studying in the mosque one Sabbath, overheard 
the plot which would involve the destruction of 
Mr. Min's father as well as himself. They were 
foiled this time, as well as later when he went 
to the Old City, 60 li away, and boldly con- 
fessed in the Fiihyiii tang that he had come to 
believe in Jesus as his Lord and Saviour. 

It was providential, as he learned afterward, 
that he changed the date of his return, for some 
infuriated Moslems had actually laid in wait, 
with the intention of killing the renegade. 
That he was plotted against was evident, for 
from that time all his relatives, even his old 
father and former friends ceased having any- 
thing to do with him, and dared not call on him. 

A part of his house is arranged as a chapel 
where the Gospel is preached on market days 
as well as every Sunday. Mr. Min is a very 
humble, conscientious Christian, with a kind, 
pleasing manner. One is rather amazed at first 
sight to find in him ''the stuff whereof martyrs 
are made." Study of the Book has not in his 



i8o Kansuh 

case been superficial, and the Scriptural teach- 
ing of the ''Lord for the body," has found ready 
response in his heart. He trusts his children 
also with the Lord, even tho in severe illness 
his father has threatened to send Chinese physi- 
cians to prescribe remedies for them, unless 
they recovered within a certain time; but his 
child-like trust has never been put to shame. 
Let us remember, and then perhaps we can 
better sympathize with those who attempt their 
evangelization, that "apostacy is death among 
the Moslems" of the present day, and they dare 
to carry out the sentence as well as in the early 
centuries. 



XV 
MOHAMMEDAN REBELLIONS 

CONSTERNATION seized the inhabitants 
of Kansuh when it was noised about dur- 
ing the spring of 1895 that the Salars had re- 
belled, and another general uprising was feared 
under the banners of 

"That cruel, murderous crew, 
To carnage and the Koran given; 
Who think through unbeliever's blood 
Lies the surest path to heaven." 

Well did older and even middle-aged Chinese 
remember the devastating work the same im- 
placable foes accomplished less than forty 
years before; when Shensi and Kansuh were 
overrun, and many of its chief cities taken and 
held for ten or twelve years by the successful 
Moslems. Ma chan Ngao was the leading 
spirit of this rebellious movement, in which for 
many years he was thoroughly successful ; only 
being pacified finally by the Imperial Govern- 
ment conferring upon him high official posi- 
tion. 

Oh, the heart-rending stories of suffering 
and hardships that have been told the writer 
by sole survivors of large families which sue- 



1 82 Kansuh 

eumbed during those troublous days! My friend 
Wei, the butcher, told me to-day of awful rec- 
ollections of that time. He was only a boy of 
eight years, and out of a family of twenty-two 
persons was the only one who escaped when 
the rebels took the city of Tih tao. Tho terri- 
bly wounded, somehow he got away and hid 
for nine days in a grave, without anything to 
eat. Finally he crawled out by night and 
jumped down from the city wall, and wandered 
away into the country where some kind peo- 
ple attended to his wounds. During the next 
fourteen years he was a wanderer in three 
provinces. 

Hence the peace-loving Chinese had some 
reason for listening with dire forebodings to 
the sad rumors. The Mohammedans and Chi- 
nese of Kansuh are never on a very friendly 
footing, and the former had brooded over the 
wrongs committed against them after the close 

*There are many sects among the Mohammedans, 
the chief of which are the Hsiii chiao, "New Sect," and 
Lao chiao, "Old Sect." These are constantly at logger- 
heads, and cherish even more implacable enmity among 
themselves than towards the unbelievers. 

"The cause of dispute which culminated in one of 
the most sanguinary and disastrous wars that ever 
took place in Western China, was the question whether 
or not a Mohammedan might wear a beard before the 
age of forty." — Rijnhart, "With the Tibetans in Tent 
and Temple." 



\ 



Mohammedan Rebellions 183 

of the last rebellion, and the repressive meas- 
ures which the government had employed. 

This new uprising, the rumors of which were 
disturbing the people, really originated by a 
new sect arising among the Salars, at the vil- 
lage of Kai tsi kong.* 

There was some contention between the 
New and the Old Sect which led to actual 
fighting. The Chinese runners from Hsiien 
Hua Yamen interfered; one of these was 
killed; whereupon the New and the Old Sect 
turned upon the common enemy — the hated 
kafij' — and the revolt spread rapidly among the 
Salars all along the river. This might have 
been nipped in the bud by employing pacific 
means, so as to avoid further bloodshed; but 
instead of that the Chinese authorities very 
imprudently issued a proclamation ordering 
the extermination of the Salars. This fanned 
the flame, for now the rebels had no alternative 
but to fight. The numerous Moslems of Ho 
cheo district — the Mecca of Kansuh — were 
soon infected and ready for the conflict. The 
outbreak took place the first of the third moon 
in the twenty-first year of the reign of Kuang 
Hsii. 

Of all Mohammedans, the Salars least as- 
similate with the Chinese, and among other 



184 Kansuh 

grievances, do not like to wear the queue. Tso 
kung pao, viceroy of Shen-Kan, was at his 
wits' end, and the rebellion had assumed large 
proportions ere the Imperial troops made seri- 
ous attempts to cope with it. Soon many oF 
the prominent cities were invested, and many 
of the finest valleys presented a mass of ruin 
and desolation. Temples and idols could not 
stand before such an onslaught, and if these 
iconoclasts had confined themselves to the 
harmless task of exposing the stumps of wood, 
which form the backbone of Chinese gods, 
then there would have been little cause for 
complaint. But no, the Moslem of Kansuh 
is not so far removed from his ferocious cous- 
in of the nearer East. Defenceless old people, 
women and even little children were ruthlessly 
slain by these apt imitators of the ''unspeak- 
able Turk." Tung fu Hsiang,^ who gained an 
infamous reputation around Peking in 1900, 
was ultimately successful in quelling the dis- 

^Tung fu Hsiang, who is noted for personal bravery, 
was previous to the former rebellion a simple muleteer. 
His two donkeys were taken away by the Moslems. 
This decided him for a military life, and he rose very 
rapidly from the ranks. It may interest the reader to 
know that this old reprobate, and co-operator with 
the Empress Dowager in her nefarious scheme, bur- 
dened under three score years and ten, is nozv peace- 
fvilly living in the capital of this province. 




CHANG TA REN AND HIS SON. 



Mohammedan Rebellions 185 

turbance, and entered Ho cheo after Ma an 
Hang, an influential Moslem general and the 
son of a prominent rebel of the previous re- 
bellion, had paved the v^ay. 

During this bloody struggle the Moslems 
and the Imperial troops tried to outdo one an- 
other in treachery and atrocities. The former, 
being fatalists, are particularly ferocious on 
the battlefield, and fearless in the face of death. 
"Paradise is before you" — this was Khaled's 
pithy address to his troops before leading them 
into battle — "the devil and hell behind. Fight 
bravely, and you v^ill secure the one ; fly, and 
you will fall into the other."^ 

Many bands of Moslems capitulated after 
receiving promises of clemency, but were bru- 
tally slaughtered to a man. Hence the re- 
mainder of Mohammedan men, who belonged 
to the most rebellious districts, fearing deci- 
mation, fled with their families into Keo Wai, 
"across the frontier," and were never heard 
of again. They probably perished from star- 
vation and the severity of the winter. Some 
think that these numbered about twenty thou- 
sand. 

^In view of the possibility of sudden death, the 
!!^.Iohammedans before going into battle dress in white 
caps and bands, and their ahons chant the death classic, 
or obsequies for those who may fall. 



1 86 Kansuh 

A few months later two of us followed in the 
wake of this rebellion, and we found one of 
the finest valleys in Western Kansuh so fear- 
fully devastated that it was almost impossible 
to find an inn where travellers could be lodged, 
and fodder obtained for their horses. Passing 
along the big cart road north of Tih tao, our at- 
tention was called to stumps of newly cut trees 
which for years had lined the road on both 
sides for many miles. All these trees had 
been decorated with the heads of Moslems. 
The Chinese can compete with their adver- 
saries in cruelty and bloodthirstiness whan 
their ire is aroused, and an opportunity for re- 
venge is given. 

Since then, all Mohammedans have been pos- 
itively forbidden living on this side of the 
river. 

The relatives of the "Mufti," whose ances- 
tral home is in Tih tao and who lost his head 
in the last struggle, have just recently made 
strenuous efforts to regain a foothold in the 
city. On the plea that their graveyard, which 
lies just outside the East Gate, had fallen into 
decay, they requested permission of the civil 
mandarin to erect a house in the vicinity, for 
the caretaker to live in. But even this has 
been refused for fear that it might be a repeti- 



Mohammedan Rebellions 187 

tion of the camel in the famous Arab legend, 

who, by first introducing only his head into 
the tent, finally succeeded in ousting the right- 
ful owner and occupant. 



XVI 
THE WIDOW AND THE FATHERLESS 

A MESSENGER has just come from Yang 
tai tai, ''Lady Yang," asking the Si-niang to 
call on her, for she is in great distress. Yang 
tai tai is the widow of the former prince of 
Chone, and has recently come to Tih tao for 
the purpose of marrying her daughter to the 
son of one of our v\^ell-to-do neighbors. Previ- 
ous to a former Mohammedan rebellion the 
Li family were considered the wealthiest in the 
city, but now very little remains of their an- 
cient glory. The Siao tsie, "young lady," was 
in early infancy betrothed to the eldest son of 
one branch of the Li kia."^ Unfortu- 
nately this bright boy was accidentally 
drowned in the river ten years ago. He was 
one of the hundreds of young men and boys 
w'ho crowded the bridge during the execution 
of many noted Mohammedan leaders on the 
other side of the river. The poorly construct- 
ed boat bridge gave way under the strain, and 

*Li — pronounced as Lee — Chang and Uang are ubi- 
quitous in China ; in that respect counterparts of the 
more familiar Smith, Brown and Jones of English- 
speaking countries. 



The Widow and the Fatherless 189 

the people were precipitated into the swift cur- 
rent. It is said that over a hundred young 
men and bo3^s were drowned. So even in their 
ignominious death the rebels unconsciously 
caused intense sorrow in most of the principal 
homes of Tih tao. 

The claim on the princess was easily trans- 
ferred to the remaining scion of the Li, who 
is distinguished from the others of the numer- 
ous clan in the city by being called the 
"seventh." 

It was for the purpose of celebrating the 
nuptials of these sixteen year old children that 
the Chone tai tai had left her distant home. 
Her joyful anticipation conjured up a happy 
widowhood and a contented old age Avith her 
children! Alas, what a rude awakening! 

There was an unusual stir among our neigh- 
bors, the residents on "Stone Bridge Street,'" 
the day of the expected arrival of the distin- 
guished visitors. Yang tai tai, who was re- 
turning to the home of her childhood, with her 
daughter and a large escort of Tibetans — the 
young Chone prince accompanied her in per- 
son — entered the city without the least appre- 
hension or mistrust. All had come with eager 
and joyful anticipations in view of the happy 
event. 



190 Kansuh 

This poor woman, who had not stirred out 
of the little mountain city of Chone for seven- 
teen years, and who only knew of the rascality 
and profligacy of the people in the town she 
had left, thought that in going to Tih tao she 
Was approaching heaven upon earth. She be- 
came quickly undeceived, for they had hardly 
alighted from their sedan chairs, when a boy, 
togged up for the occasion in a big hat, fancy 
gown and green velvet coat, but idiotic in 
looks and stunted in growth, came up and gave 
Lady Yang a kowtow. When this dwarfish 
looking creature was pointed out as her pros- 
pective son-in-law, then, according to her own 
statement to the Si-niang, her heart "sank 
within her." 

"Must I give my beautiful daughter to this 
pan nien han, "brainless fellow"? "No," she 
said, "I would rather with my own eyes see 
her drowned in the Tao river." The girl hav- 
ing acquired the independent spirit of the Ti- 
betans in matters of this kind, was inconsola- 
ble, and protested that she would "rather re- 
main a lao ku-niang, 'an old maid,' all her life, 
than marry that dirty faced snivelling ninny." 

But what could be done? The boy's father, 
an opium fiend, had visited Chone a couple of 
months previously, representing his son to 



The Widow and the Fatherless 191 

Lady Yang as having grown up a tall, nice 
looking young man, and withal an accom- 
plished student. He could perpetrate this 
fraud with impunity for the middlemen, who 
are proverbial liars anyway, were dead, and 
the marriage contract was of course already 
in the possession of the unscrupulous Li. A 
betrothal in China is more binding than an 
agreement of like nature in Western lands. 
It is very seldom that such a contract can be 
or is broken. For the unhappy woman who is 
joined to a wicked or cruel husband there is no 
escape. Lifelong bondage is the only prospect 
for the future, with the only other alternative 
— early suicide. 

Lady Yang had the courage to test this 
idiotic looking boy as to his supposed knowl- 
edge of the classics, but when she found that 
he could not even ''pei San Ts'i King," repeat 
the "Three Character Classic," which is the 
first Chinese reader, and can usually be repeat- 
ed without a mistake by every little schoolboy 
six or seven years old, then her mind was made 
up, and she decided that the marriage should 
not take place on any condition whatever. 

Li, the "Seventh," was furious as a tiger 
when he found out that his well concocted 
scheme was liable to miscarry. He cursed th6 
Yangs fearfully, making fun of the girl, whom 



192 Kansuh 

he called a "big footed half Tibetan." "He 
would make them suffer for this," he said, "an^i 
she would be glad to give in, when she had sat 
on the kang a month looking at her boxes, for 
no one would dare to call on her." It had grad- 
ually dawned upon the Yangs that they had 
fallen among thieves instead of friends, as they 
supposed, and this conviction was confirmed 
when it was learned that some of their boxes 
which had been sent on ahead, had been 
opened by Li, and their contents, one thousand 
faels^ all their silver and gold ornaments, more 
than three hundred garments and many other 
articles had been stolen. So the real reason 
why Lady Yang had been enticed to Tih tao 
was that her daughter's patrimony might come 
into the possession of, and be squandered by 
this opium fiend. 

Very little may be gained by applying to a 
Chinese court of justice, moreover, Lady Yang 
was afraid that the executors of the law would 
compel her to give up her daughter, if she went 
to law and tried to recover her property. 

Being on a friendly footing with the mission- 
aries of Chone, and apparently somewhat in- 
terested in the Gospel, Lady Yang turned for 
help and advice to the foreigners of Tih tao, 
as her only disinterested friends. Anything 
that could be done for her outside of the yamen 




TIBETAN WOMEN OF CHONE. 



The Widow and the Fatherless 193 

by bringing moral pressure to bear upon the 
man, we were glad to do, but it has proved im- 
possible thus far to arrive at any peaceable un- 
derstanding, for Li refuses to be seen. 

The fact that Lady Yang has assisted Li for 
many years; setting him up in business twice, 
and in all lending him several thousands taels, 
aggravates his case, and proves him to be a 
thankless and unmitigated scoundrel. The af- 
fair has become a stench in the nostrils of even 
the unrighteous dwellers on "Stone Bridge 
Street," and Li is spoken of as having "seven 
parts devil heart," and only "three parts hu- 
man heart."* 

Another widow came the other day and con- 
fided to Si-niang her troubles. She is a native 
of Hsin Chiang (New Dominion), and hence 
has a fellow-feeling with the "foreign lady," 
and often speaks of herself as also being a 
foreigner. Her husband, who died many years 
ago, left her only a few "ounces of silver" to- 
wards the bringing up of several little children. 

*Since writing the above chapter Li the "Seventh" 
has just lost the son who was the cause of the trouble. 
This was their only son, and there is no greater calam- 
it3^ which can befall a Chinese family than the loss of 
an only son. Their last hope has perished; even tho 
he was half an idiot. We hear that Li is prostrated, 
and it has caused a profound sensation among our 
neighbors on "Stone Bridge Street." May many be 
warned! 



194 Kansuh 

To this little store she had, by dint of hard work 
and saving, added a hundred taels^ or just 
about sufficient to secure a wife for her eldest 
son. That is about the price to be paid for a 
daughter-in-law from one of the respectable 
families of this city. Fearing that it might be 
stolen if put in a box, she dug a hole in the 
room, which, when carefully covered up, con^ 
cealed her all, as she thought. 

Imagine her grief and dismay when she 
went to look for it the other day and found it 
gone ! It was literally "her all." She sus- 
pects some neighbors who live in the same 
yard, but what can a poor, helpless widow do 
to obtain justice? Those, who refuse to enter- 
tain God in all their thoughts, have no mercy 
on the widow and the fatherless. She stated 
her case plainly enough as far as it concerns 
the officials, viz., "Unless I came with both 
hands full of silver, as bribes to officials and 
underlings, it is no use carrying my case into 
court." 

A poor person rarely receives justice in Chi- 
na, when contending with the wealthy and in- 
fluential. Many current proverbs illustrate 
the rapacity and corruption of Chinese man- 
darins, e.g., "Every one with the exception of 
the door gods, want cash from those who enter 
the yamen." 



XVII 
KEO SIEN-SENG 

OUR first meeting, so he told me just recent- 
ly, was behind the temple on the hill east 
of the city, whither I had gone to reach the 
large crowds which had gathered for this, the 
largest of Tih tao's local festivals. This idol- 
atrous fair, Which is held annually the last day 
of the third moon, is celebrated in honor of 
Tofig Shan le, "Divinity of the Eastern Hills." 

After elbowing our way through the im- 
mense crowds which had assembled at the foot 
of the hill, and were passing up and down in a 
continuous stream, ''Old Faithful" and I had 
finally reached this secluded, shady spot behind 
the chief temple. Our sales of Gospels and 
tracts had been unusually large, and we did not 
lack an audience even here; so that while the 
multitudes were thronging before the idols in 
front of the temple, burning incense and can- 
dles; making prostrations and offerings of 
food ; we found a good opportunity in the same 
neighborhood to dispose of the rest of the 
books we had with us. 

It was a particularly suitable time to pre- 
sent the Truth. Keo Sien-seng, tho unknown 



196 Kansuh 

to me at the time, was one of the many who 
purchased a set of Gospels and some tracts. 

What a simple, yet momentous occasion for 
this soul! Like many others he had hitherto 
wandered about amidst the perplexing mazes 
of heathen darkness and practices, in his un- 
successful search for the Truth. 

One cannot but moralize on what ''happens" 
to so-called "children of circumstance." Sup- 
pose there had been no Fuh yin Tang in Tih 
tao, and the well-known figure of a preaching 
and book-selling missionary had been conspic- 
uous at this fair by his absence. The thought 
of the responsibility of the missionary as a 
child of God almost overwhelms one! 

Suppose the prospective missionary, yield- 
ing to the entreaties of friends and relatives, 
remains at home. Is it possible to imagine the 
loss which the world, and himself included, 
may sustain? "Providential circumstances," — 
an open door at home, and even a measure of 
success, is not always a sure indication that 
the worker is in God's place. The writer trem- 
bles at the thought of the possible conse- 
quences arising from a wrong decision when 
it became necessary some years ago to choose 
between returning to Kansuh and opening a 
new district, or staying with a people to whom 



Keo Sien-Seng 197 

the Lord had given us a temporary ministry 
only, and yet between whom and ourselves a 
mutual love had been born. We retain many 
fond recollections of our stay in Nan-ling 
Hsien, but it was only a God-appointed halt- 
ing place after all. 

It is possible to think of souls in Tih tao 
going out into darkness, which might other- 
wise have come to the "Light of His shining," 
simply because of our disobedience, and yield- 
ing to the seducive persuasions of natives and 
fellow-workers, as well as to natural shrinking 
from "hardness." What might have been the 
consequences to this one soul groping for the 
Light! Let us no longer be mere children of 
uncontrolled-by-God circumstance, with the 
possibility of becoming veritable Jonahs in the 
Lord's service. 

Keo Sien-seng was, at the time of our early 
acquaintance, teaching a village school twenty 
li from the city ; and previous to the day — five 
months later — when he voluntarily made a 
confession of faith in Christ, I saw him only 
five or six times. After each visit he would 
take back with him to the village books he had 
either bought or borrowed from me, and with 
a student's avidity he almost literally devoured 
the contents of the books I had on hand. Many 



198 Kansuh 

of them were brief compendiums of Western 
learning-, the sciences and modern inventions. 
His eagerness for learning was so great that 
he not only mastered the subjects, but tried 
in his own way all sorts of experiments with 
home-made instruments. But more than all 
I was pleased to notice that he did not, like so 
many of the progressive students of China, de- 
spise the "Book of books." He very soon be- 
came the possessor of a copy of the entire New 
Testament, Pilgrim's Progress, Vols. I and H, 
Doctor Martin's Christian Evidences, and 
other books expounding kindred themes. 

These were eagerly read with an intense de- 
sire to know the Truth. There is no doubt in 
our minds but that the written Word was 
largely instrumental in bringing this soul "out 
of darkness into light." Very little personal 
influence could have been exerted upon him 
during these few and short visits. 

The afternoon, when he came and told me of 
the light which had dawned in his soul, can 
never be forgotten. It was the day of our re- 
turn from a long itinerating trip a year ago 
that he came and announced of his own accord 
his decision to serve God. He said, *T have 
read these books now for four or five months, 
and I cannot but believe in Jesus as the Son 



Keo Sien-Seng 199 

of God and my Saviour." It was the clearest, 
and yet the simplest confession of faith which 
I have had given me in China. He began im- 
mediately to act his belief; for from that time 
on he would walk into the city every Sunday 
morning when it was possible, and of his own 
accord assist in the service; explaining as best 
he could, and often confounding any of his lit- 
erary compeers who happened to be present, 
perhaps having come to "try him with hard 
questions." His remarks carried weight, for 
being himself a literary graduate, and, as far 
as real ability is concerned, standing "head 
and shoulders" above the literati of the city, he 
could speak with conviction of the hollowness 
and insufficiency of their native religions. 

He had vainly spent years in investigating 
both Taoism and Buddhism ; neither the delu- 
sive hope of immortality promised to devo- 
tees delving into the mystic mazes of Taoism, 
nor yet the uncertain prospect of Buddhahood 
by way of the ceaselessly revolving wheel — 
which even to the very best involves millen- 
niums of forsaking the world, penance and 
good works — could give satisfaction or heart 
rest. 

Being a scholar of more than usual ability, 
he was eagerly sought by the common people; 



200 Kansuh 

and he used to earn considerable by writing 
out prescriptions for the sick, propitiating un- 
propitious local deities, and selecting "lucky 
sites" for prospective houses and graves. Even 
now people come to him as of old, when he 
avails himself of the opportunity to speak of 
the "Living God." All these heathen practices 
did not cease immediately, but we beHeve he 
has been conscientious in following the light. 
Since the beginning of the year his home has 
been permanently in the city, and it has been in- 
spiring, upon closer acquaintance, to watch his 
gradual, but very steady, mental and spiritual 
development. He has never withheld his tes- 
timony from high or low, rich or poor; and 
he would be as earnest and painstaking in in- 
structing a poor, old Taoist nun as a well- 
dressed literary friend. He spends his evenings 
at present in the tent with the carpenters who 
are building our chapel, teaching them with the 
aid of a simple catechism the rudiments of the 
"Jesus Religion." 

Altho I had never spoken to him directly on 
the subject, yet some time ago I had quite de- 
cided that as soon as he requested baptism I 
could grant it without hesitation. He is a 
man of means, owning houses and a store in 
the city and considerable property in the coun- 



Keo Sien-Seng 201 

try; hence there could not be the least suspi- 
cion of an ulterior motive. 

One Sunday afternoon not long ago, after 
our usual Bible and prayer meeting, he came 
to me with a radiant face, and said he believed 
the time had come for him to be baptized. "It 
is this way, Sien-seng, I have considered it for 
some time, and two weeks ago when you 
preached on Philip and the Ethiopian eunuch, I 
was almost persuaded ; this morning when you 
read Luke xvii. 33, 'Whosoever shall seek to save 
his life shall lose it, and whosoever shall lose his 
life shall preserve it,' I became fully convinced 
that I could no longer put off this ordinance of 
the Lord." 

Persecutions, and the prospect of having to 
endure much from his numerous influential 
and scholarly connections in this city, even 
possible death for his new-found faith, has no 
terrors for him. This we heard him explain 
to an inquirer in a very simple way the other 
day : "You have come to take my life : all right, 
strike ! for by so doing you will render me the 
greatest service possible ; it will so much soon- 
er transfer me from this world of sin to my 
eternal home, where I shall be clothed with a 
glorified body, and be forever separated from 
this corrupt and sin-stained flesh." 



202 Kansuh 

Early Sunday morning, August 12, 1906, our 
little household accompanied this truly con- 
verted man to the Tao river, and it was our 
glorious privilege to lead into its waters this 
first Christian of Tih tao. (The Tao river 
flows near by all our Kansuh stations, and nearly 
all of our Christians have been buried with Christ 
in its waters.) 

A scene like the one witnessed and partici- 
pated in that morning brings one very near 
heaven even in heathen China. Even one soul 
won for Christ fully recompenses for years of 
toil and hardship. 

Dear reader, are you participating in this 
joy by practical fellowship and co-operation? 

We have reason to hope that in this 
very first convert of Tih tao, God is going to 
supply the long-felt need of a native helper. 
Keo Sien-seng possesses, over and above an 
extensive knowledge in native lore, a natural 
talent of expressing himself lucidly and logical- 
ly; thus he seems specially fitted for a native 
preacher. It would do the reader good to see 
him. He is in his prime — ^just thirty-five years 
old; in height above the average Chinese; with 
a full, intelligent face, and withal a kindly ex- 
pression, especially when presenting the doc- 



Keo Sien-Seng 203 

trine, which he does in a modest, unostenta- 
tious, yet convincing manner. 

The following is his confession of faith com- 
posed for his baptismal day, and read in the 
morning service : 

**Twice nine years my heart had coveted the 

world and sinful pleasure, 
Constantly engaged in evil-doing, my sins had 

accumulated beyond measure. 

"But now my trust is in the Lord, and I ac- 
cept His finished redemption. 

When I began to believe in God I was over- 
whelmed by His boundless love. 

"Formerly when repentant, and searching for 
truth, I studied the way (Taoism), and 
tried to rest in the precepts of Buddha ; 

But it was only going from bad to worse 
('coming a cat and going a dog') 

"Alas ! moral and physical deformities were 
increased a hundredfold. 

"Jesus has now opened to me the way of true 

understanding. 
So I may enter with firm tread the 'Narrow 

Gate* which leads to 'Zion's Hill.' 



204 Kansuh 

"Formerly I was a foolish fellow, dwelling in 
a heathen village, 

But from now on I purpose to devote myself 
exclusively to proclaiming the *Glad Tid- 
ings' everywhere. 

"If men of the world would only trust the 
Saviour 

They might enjoy Heaven's unalloyed happi- 
ness through endless days. 

"I beseech Thee, Lord, be ever near me. 
So that the devil may not be able to take pos- 
session of my heart. 

"Grant me determination to overcome my ad- 
versary. 

So that I may finally dwell forever peacefully 
in the 'Heavenly City'." 

The above is a faulty rendering into English 
of a very fine composition in Wen-li, "literary 
style," because the imperfect medium fails to 
express the deep sentiment and thought of the 
original. The couplets, containing two lines 
of seven ideographs each, are not only perfect- 
ly rhythmical in construction, but each half of 
a couplet is also a marked antithesis of the 



Keo Sien-Seng 205 

other half. Thus it not only contains the lib- 
erated prisoner's inner experience, but is, even 
according to Chinese standard of poetry, schol- 
arly and correct. 

May God bless Keo Sien-seng, and make him 
indeed a ''fisher of men" in Tih tao district! 
Won't you pray for him, and thus share in his 
labors for souls in far-away Kansuh? 



XVIII 
A UNIQUE PASTORAL VISIT 

IT is for the benefit of the ministering breth- 
ren in the homeland who may read these 
pages, that the following incidents of a pas- 
toral visit from which we are just now return- 
ing, are worth recording. It was not a visit 
such as a pastor in America can crowd ten 
or twelve into his afternoon's work. 

Eight days have been consumed on the jour- 
ney, and the distance covered, going and re- 
turning, totals one hundred and sixty English 
miles. The pastor's wife went also ; for there 
are pastoral duties in China, which, on account 
of strict social distinctions, only a lady mis- 
sionary can render. Chinese women can 
be reached only by their own sex. The mis- 
sionary's son — aged eight — had to trot along 
on his donkey; for our nearest missionary 
neighbors, with whom we could leave him, 
were no nearer than seventy miles. 

This native Christian family, which we visit- 
ed, lives in the extreme western corner of our 
immense parish, seventy miles from the cen- 
ter — Tih tao; hence even with the very best 
endeavor on the part of the residing pastor, 



A Unique Pastoral Visit 207 

only one, or at the most two visits can be made 
during the year. 

The Sabbath previous to our going we had 
the joy of leading four more precious souls 
into the baptismal waters; two of these were 
head carpenters who had built our chapel, and 
we are specially thankful that some of the 
workmen, who have been engaged in erecting 
the visible sign of God's ''Merciful Barge" in 
Tih tao, are not being left out. 

They are undoubtedly the fruit of our first 
Christian's earnest endeavors in teaching them. 
Lo-si had considerable unpleasantness in his 
home when he told his wife of his decision to 
follow Christ; and more so when he com- 
menced to tear down all the visible signs of 
idolatrous worship in his house. Another can- 
didate for baptism was the only foreign child 
of Tih tao, who, with and before the natives, 
witnessed a good confession. 

Some fearfulnes as to the outcome of an at- 
tempt to cross the treacherous river, which bars 
the road between Tih tao and our destination, 
was our only drawback. Several mules had 
been swept away during the summer, when 
mule-drivers made an attempt to ford it. How- 
ever, we had unusually good weather just be- 
fore and during the trip, and finding the river 



2o8 Kansuh 

comparatively shallow, we were able to ford 
it easily and without accident going and re- 
turning. 

There is a great sameness about inn experi- 
ences in Kansuh, so I will quote from a print- 
ed account of a previous journey : "Our lodg- 
ing for the night is not quite a first-class — 
could hardly be styled a second rate — barn in 
our more fastidious homeland, but it has the 
advantage of being new, and is to be preferred 
to more respectable but older inns, for the sim- 
ple reason that such perhaps contain fewer of 
those self-invited, yet in China ubiquitous and 
un-get-at-able guests which give travelers in 
the Celestial Empire such uncomfortable feel- 
ings. 

"If you never went by feelings before, you 
would have to yield to them when stopping in 
a Chinese inn. It may give some comfort to 
your flea-tormented friend if the following sen- 
timent expressed by an unknown author is 
scientifically true: 

" 'So naturalists observe a flea has other fleas that on 
him prey. 

And these have others still that bite 'em, and so pro- 
ceed ad iniimtuui.' 

"Two corners in our hotel contain kangs, 
which in this cold climate are indispensable to 



A Unique Pastoral Visit 209 

the natives, for they can be heated, and serve 
a family as bed room, sitting room and dining 
room combined. These are freshly heated to- 
wards evening with the dry refuse from the sta- 
bles, and some keep them heated day and 
night, summer and winter. We find that ours 
is uncomfortably warm, and do not anticipate 
the night, as far as rest and sleep are con- 
cerned. One of these kangs has been reserved 
for the use of the foreign travelers ; a conglom- 
erate mass of humanity, eight or ten, including 
our servant and official escort, occupy the 
other. The kitchen is in the third corner, and 
the whole house serves for chimney. Our two 
horses and Robert's donkey fill the fourth cor- 
ner, and my horse — last in the row — is so near 
our sleeping quarters that we take the precau- 
tion before retiring to put a beam between for 
fear that he might get lively during the night, 
and unintentionally kick out our brains. The 
inn-keeper, with wife and several children, are 
just now preparing their resting place with 
straw and a few boards, in the only remaining 
space in the middle of the mud floor. Pigs are 
in evidence, and as it is raining outside, they 
will, we suppose, take possession of the remain- 
ing room (?)" 

The above is a picture of common experi- 



2IO Kansuh 

ences when traveling in Kansuh, and the condi- 
tions and accommodations with environments 
are not the worst which we have encountered. 
But these are only "light afflictions" which 
could hardly overbalance the joy of doing this 
glorious work, and of bringing souls into the 
light. 

"Sept. I. There were many reasons why our 
sleep was disturbed last night. One was, four 
animals were squeezed in so tightly that it 
proved non-conducive to friendship, and they 
had to be separated during the night. Then 
the heat of the kang was unbearable. - The 
above-mentioned fleas were conspicuous not by 
their absence, but by their tormenting pres- 
ence. However, a ride of twenty li, inhaling 
the early morning air, gave us a new lease of 
life, and we easily forgot 'the things that are 
behind.' 

"I was very much pleased this morning, when 
packing in our bedding, preparing to leave, to 
see pasted upon the wall over the kang, one 
of the sheet tracts entitled 'God's Grace,' which 
I have scattered very widely in this district." 

The inns on the Ho cheo road are of better 
quality, for we were able to secure a small 
private room at the end of each stage, and did 
not have to share these with our horses even. 



A Unique Pastoral Visit 211 

tho we had an uncomfortable experience the 
first night, when we were almost suffocated by 
the smoke from the kang. 

At the crossing of the water shed which di- 
vides Tih tao and Ho cheo districts, the beau- 
tiful jagged peaks of the "Prince Mountain" 
burst full into view. It lifts its head several 
thousand feet above the surrounding hilly 
country, and on the other side are the camps 
and haunts of the wild Tibetans. 

The legend of this region points to a far re- 
mote period in the past, when a prince came 
out of this mountain, but he did not get very 
far. Tai tsi si, 'Trince died," which is now a 
prosperous Mohammedan market town scarce- 
ly fifty miles away, is supposed to be the place 
of his death. 

On the afternoon of the third day, after a 
tiresome, continual crossing of hills, we arrived 
at the home of our native Christians. The vil- 
lage, Ki kia ch'ai tsi, is located in the midst of 
a fertile valley near the conjunction of three 
rivers. On the hills overlooking the valley are 
still to be seen the ruins of the fortresses 
where the fleeing refugees during the last rebel- 
lion made a last brave stand against the over- 
whelming Moslem forces. From these heights 
they were forced to witness the destruction of 



212 Kansuh 

all earthly possessions, and the conflagration 
which reduced their homes to ashes. Thou- 
sands were killed when they finally attempted 
to break through the enemy's lines. 

We spent two days in the village, and had a 
more profitable time than on a previous visit, 
for the natives had become accustomed to us, 
and we were less of a curiosity. Some had 
even looked forward to our coming again, and 
prepared their very best for us when we finally 
appeared. We had more "invitations out" 
than we could possibly accept. Such visits, and 
readiness to enjoy their rural hospitality, helps 
greatly in removing prejudice and supersti- 
tious fear. The stories circulating among the 
credulous natives about the foreigners are of- 
ten very amusing. Robert happened to fall and 
picked himself up, to the apparent astonish- 
ment of some bystanders, whereupon one sage- 
ly remarked, "I told you so." It transpired 
that they had just been discussing the perplex- 
ing problem as to whether foreigners had knee- 
joints or not, one or two emphatically affirm- 
ing that if a foreigner fell down, he would be 
unable to rise without assistance. 

Questions relating to simple matters, ad- 
dressed to these uncouth tillers of the soil, are 
often answered only by a prolonged stare, and 



A Unique Pastoral Visit 213 

it takes about "half a day" for such an one to 
realize that he is spoken to in his own tongue. 

The acquisition and frequent use of a few 
of their localisms will very much facilitate in- 
tercourse with those ignorant villagers, whose 
world has been so circumscribed. For instance, 
the people of Ho cheo district have the pro- 
vokingly perverse habit of letting the "s" sound 
remain silent when it precedes a syllable, so 
that "shui"-water, becomes "fei" among the Ho 
cheo-ites. In this respect they are unconscious 
imitators of some natives of the world's 
metropolis, with this difference, that they do 
not as uniformly put on a letter where it ought 
not to be. 

Another habit they have, and this often con- 
founds the listener with untrained ear, is that of 
adding "peh" to nearly every sentence. This fre- 
quently causes ridiculous mistakes, as for in- 
stance, when the missionary's wife asked a 
country woman how many children she had, 
the latter dropping the numerary adjunct and 
adding "peh," answered strangely enough, moh 
ih peh, "not a hundred," when in reality she in- 
tended to convey the meaning that she had "not 
one." No greater calamity than childlessness 
can befall a Chinese woman; for they still 
cherish the patriarchal idea in respect to chil- 



214 Kansuh 

dren, and seem to intuitively accept the Scrip- 
tural estimate, "Lo, children are an heritage of 
the Lord, . . . happy is the man who hath 
his quiver full of them." 

The majority of these villagers are so poor 
that they can barely exist, being deprived of 
necessities even, for it takes the farmers a long 
time to recuperate after such a calamity as be- 
fell them ten years ago, when everything went 
before the onslaught of the fierce Moslems. Yet 
their first care has been for their local deities, 
and three magnificent temples, erected at an 
enormous cost, can be distinctly seen a long 
distance from the village. 

Would that Christians of so-called Christian 
countries were as zealous for their religion! 

The threat has been so long hanging over 
this Christian family that unless they sub- 
scribed money towards the erection of these 
temples, and for the idol worship, the head men 
of the village would take their ox away from 
them, that we felt justified in going into the 
city to represent the case. The result of a vis- 
it to the civil magistrate, was the putting up of 
a proclamation in the village, defining the stat- 
us of native Christians according to interna- 
tional treaties, and in accord with religious tol- 
eration edicts issued by the reigning Em- 




"OLD FAITHFUL ' WITH SONS AND DAUGHTERS-IN-LAW. 




UEN-LAI^ HER RETURNED PRODIGAL HUSBAND^ AND THEIR 
LITTLE SON. 



A Unique Pastoral Visit 215 

peror, which exempt native Christians from 
taxation for the purpose of erecting temples 
and the maintenance of idol worship. 

Only one Christian was baptized during this 
visit, but he is a particularly bright young man 
and we have much hope of him. Three others 
were advised to wait until next visit. 

The enemy was not going to yield without a 
great struggle, and even within this family 
there was much opposition. It broke loose that 
Sunday afternoon, when after a good service, 
the second brother without permission from 
the father took some of the younger members 
of the family and went to work threshing 
wheat. When I remonstrated with him for 
breaking the Sabbath's peace, he broke down 
and was won over completely. The neighbors 
making fun of them for keeping the Sabbath 
had made him very angry. We trust it was 
the means of turning him to the Lord. 

I thought that evening, while sitting in their 
midst, leading their hearty singing unto the 
Lord, and instructing them in the "way more 
perfectly," that I would not exchange my place 
on that mud-^a;^^ in "Old Faithful's" little hut 
with its straw-thatched roof, for a pulpit in a 
New York Fifth Avenue Church. 

"He that winneth souls is wise." 



XIX 
RESUME AND CONCLUSION 

THE reader who has carefully scanned the 
preceding pages will, we trust, be con- 
vinced that they are inflicted upon friends of 
foreign missions, because the author, tho bur- 
dened with many other cares in common with 
his fellow missionaries, was under the influence 
of the impelling force ''must" The motive 
which has prompted this contribution to mis- 
sionary literature does not aim merely at en- 
tertainment. We hope it will help to arouse 
more than a passing interest, and that this ap- 
peal to heart and conscience may produce noth- 
ing less than a sense of the "woe" which the 
Great Apostle experienced. Prompt action in 
accordance therewith will enable us in some de- 
gree to meet our obligations to God and a lost 
world. 

It is a great error to imagine that the world 
is evangelized, and having contributed a small 
fraction of the *'widow*s mite," for the purpose 
of keeping up the present missionary establish- 
ment, forthwith fold our hands and wait for the 
"well done, good and faithful servant." 

It must be recorded to our shame that there 



Resume and Conclusion 217 

are still a dozen or more countries, and large di- 
visions in Asia alone, unevangelized. And it 
appears to us who dwell on the border that the 
doors of the "Closed Land" are as firmly barred 
as they were ten years ago, even tho the Brit- 
ish contingent marched into Lhasa recently. 
It may be, as a prominent American once said, 
that civilization has in this case got "a lift in 
a powder cart," tho we are still blind to the 
fact. 

Kindly listen to the understanding to which, 
according to an editorial in a recent Shanghai 
daily, the High Contracting Parties, Great 
Britain, China and Russia, have arrived. ''With 
Russia we have come to the best possible ar- 
rangement respecting the future of Tibet; 
neither is to interfere with the internal admin- 
istration of the country ; neither is to make it a 
point from which to assault the other. The 
Lamas are to remain in their mountain fast- 
nesses (thus far well and good) and the outer 
world is not to be encouraged to travel within 
their borders. (Too bad!) Even Doctor Sven 
Hedin has been refused permission to explore 
the country opened up ( ?) in 1904." 

If this is the treatment given a prominent ex- 
plorer, to whom all the world is indebted, how 
will it fare with the poor missionary? So much 



2i8 Kansuh 

for diplomacy, which recalls the words of the 
wise king, "Put not your trust in princes." 

The missionary, who with the noblest of 
motives tries to penetrate into the interior of 
Tibet, does so at his own risk ; for no passports 
are issued which include this vast country. It 
is to be feared that since the conclusion of this 
last treaty between China and Great Britain 
regarding Tibet, the Chinese government will 
not only continue to discountenance traveling 
therein, but will, moreover, do their utmost to 
baffle such enterprises. It follows that Tibetan 
missionaries, of which there may be fifty in all, 
encircling it on three sides, are in their work 
still limited to the border. 

But we are strengthening our stakes, even if 
we cannot lengthen our cords very much. Our 
Tibetan Border Mission is established on a 
firmer basis than ever before. Reinforcements 
would make possible the opening of several 
border towns, all excellent centers for Tibetan 
work. 

The opportunities for doing good in the ex- 
tensive Chone district are numerous ; but the 
missionary has thus far only been able to visit 
a few of the forty-eight clans who owe alle- 
giance to the Prince of Chone. But among 
those visited he can travel freely, and is always 





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Resume and Conclusion 219 

welcome. The house in which the missionaries 
of Chone live, is commodious and thoroughly 
Tibetan, with plenty of accommodations for 
guests. It was originally »built for a Tsang 
Uang, "King of Tibet," but sold to the mission 
for a very small sum. It had stood empty for 
many years and was supposed to be haunted. 
A Tibetan from the T'eo tribe had been mur- 
dered there, and his skeleton was still in the 
house. 

The vast region west and northwest of Tao 
cheo, Old City, extending to Pao-ngan and be- 
yond, is all worked by the Tao cheo mission- 
aries. This district would require several itin- 
erants in order to be systematically worked and 
evangelized. 

The friendly attitude of the people of Min 
cheo towards the Fuh yin Tang has already 
been mentioned. Several young men employed 
in the various departments of the yamen have 
been baptized, and some others are inquirers. 

The opportunities for evangelizing around 
Tih tao are unlimited, but one missionary fam- 
ily cannot, even with the best will and greatest 
exertion, make much impression upon 300,000 
— a conservative estimate of the population 
governed by Pan Lao ie. Both the city and 
country people of this region, in their persons 



220 Kansuh 

and homes, convey an idea of general prosper- 
ity. Cases of extreme poverty are more rare 
than among the crowded myriads of China's 
lowlands, tho the curse is also here as every- 
where present. Tien iu Hen tao, ti iu ti too, "Heav- 
en has its heavenly doctrine, earth its earthly 
doctrine," in other words Tih tao is not only 
a well conceived pun, but passes as a favorite 
aphorism among Tih tao-ites, who are not par- 
ticularly noted for humility. 

Temples are rising up out of their ruins on 
every hand, and the people, like the Athenians 
of old, are "very religious." Tobacco growing 
is the chief industry, and this is not a small 
business for a city of its size. 

Only about fifteen of Kansuh's eighty-eight 
cities have residing missionaries ; twenty of 
these are in Southern Kansuh, and could be 
opened any time. Ho cheo and Kong Ch'ang 
Fu, distant two hundred and ten li from Tih 
tao to the West and the East, are ready for the 
missionary; in fact houses have already been 
offered us in the former place. 

Directly westward from Tih tao one may 
travel one thousand five hundred English miles 
before coming in contact with other mission- 
aries. The new Dominion is still without one 
permanent representative of Christ, tho Mr. 



Resume and Conclusion 221 

Hunter, of the China Inland Mission, has just 
passed through on an extensive itineracy. The 
Moslem population preponderates throughout 
Chinese Turkestan, and this is a special call 
to volunteers who can show them a whole- 
hearted love. 

God has given us the greater number of our 
Christians within the last two years. Between 
thirty and forty have been baptized, and as 
many more are catechumens. Four of these 
recently baptized have gained the degree of 
Hsiu tsai^ "Literary B.A.," and all possess an 
unusual amount of native ability, with the ad- 
dition of some Western learning recently ac- 
quired. Two of these, Cheo and Keo, have al- 
ready received honorable mention in these 
pages. Two others, Uang and Chang, are also 
in training as evangelists. It took the former, 
as he himself often says, five years to come 
from Tao cheo, New City, his home, to Tao 
cheo Fuh vin Tang, a distance of sixty li. But 
the love of Christ finally conquered opposition. 
His wife is a beautiful little Christian woman 
whose early life has certainly been a strange 
one. There being already a large family many 
costly attempts were made to prevent the ar- 
rival of the unwelcome babe, but she survived. 
Later she died, at least they thought she did, 



222, Kansuh 

after an attack of small-pox, and was buried; 
i.e., after the manner of burial of Chinese chil- 
dren, which is to wrap in a piece of matting and 
throw a little dirt over them. Some one came 
along and heard the corpse crying, and she was 
rescued. She is very much alive now, and 
loves the Lord dearly, tho she absolutely re- 
fused at first to listen to her converted hus- 
band's exhortations, or come to services. 

The other prospective evangelist, Mr. Chang, 
told me this summer that our first meeting was 
ten years ago, when we pitched our little tent 
in front of the Chone lamasery during the sixth 
moon fair. He even remembers the conversa- 
tion which took place then. 

These are a few of the many interesting cases 
of conversion, and truly it has been fruit "after 
many days." And the Lord knows all about 
the "unreckoned fruit," tho we sometimes get 
inklings through hearing of reverent study of 
the Word, on the part of those who have not, 
for some reason, been able to join the Church 
Militant, and some even dying with Christian 
books in their hands. 

The giant (China) is waking up, and its con-* 
science is being enlightened. The whole world, 
including the Indian opium grower, has been 
struck speechless by the recent Imperial Edict 



Resume and Conclusion 223 

which limits the existence of opium in China 
to ten years. The sceptical and incredulous 
smile, and affirm that it cannot be done. How- 
ever, we must give the government credit for 
its good intentions; and surely there must be 
something in it, when a heavy revenue evident- 
ly counts so little in comparison with the wel- 
fare of the people. This has such an import- 
ant bearing upon all things Chinese, that we 
take the liberty to quote this prohibitory edict 
in full. It was issued Sept. 20, 1906, and reads 
as follows: 

"Since the Imperial prohibition of opium, al- 
most the whole of China has been flooded with 
the poison. Smokers of opium have wasted 
their time, neglected their employment, spoiled 
their constitutions, and ruined their house- 
holds; and thus, for some decades, China has 
presented a picture of ever increasing poverty 
and weakness. It rouses our deep indignation 
even to speak of the matter. The Court is now 
ardently determined to make China pomerful, 
and it is incumbent upon us to urge the people 
on to reformation in this respect, that they 
may realize the evil, pluck out this deep-seated 
cancer, and follow the ways of health and har- 
mony. 

"We therefore decree that, within the limit 



224 Kansuh 

of ten years, this harmful 'foreign muck' be 
fully and entirely cleansed away. And we 
further command the Council of State Affairs 
to consider means for the strict prohibition 
both of opium-smoking and poppy-growing (in 
China itself), and report their deliberations to 
us for approval." 

Many administrative reforms have been pro- 
posed recently, and many of these are being 
carried out. Even a Constitution has been 
promised when the people have been educated 
to the point of appreciating it. This proves the 
sincerity of the rulers of China who thus freely 
offer their people what many other nations 
have and are struggling for, as a boon which 
their rulers would fain withhold. This has 
brought out Chinese eloquence, and some be- 
lieve, with what truth remains to be seen, 
"The Constitution would be the beacon light 
which would lead the derelict (China) into a 
haven of safety." 

Foot-binding, that cruel and senseless cus- 
tom, which tries to propitiate the exacting god 
of Fashion, by offering the mutilated feet of 
women and girls, will, it is to be hoped, become 
obsolete in another two or three decades. 

But what about the Church of Christ in 
China? Are we pressing the battle at the front? 



Resume and Conclusion 225 

Are we obeying the injunction to "Enlarge the 
place of thy tent, and let them stretch forth the 
curtains of thine habitations ; spare not, length- 
en thy cords, and strengthen thy stakes"? 

"China is not evangelized yet. Jesus Christ 
walks unknown through 1,500 of the 1,900 cities 
that are capitals of counties, because He needs 
lips to use and hands to use, and there are no 
missionary servants of His in those cities. 

"Tibet is the only section of the Empire 
which still persistently and deliberately repels 
missionaries, but even Tibetans living among 
the Chinese have become Christians during the 
year in small numbers. 

"China is being swarmed by Japanese teach- 
ers — exponents of Neo-Buddhism, so unless the 
Christian Church can make plain to the nation 
the healing power of Christ, other teachers, 
proclaiming the merits of some new supersti- 
tion *of the moving of the waters,' will persuade 
China to step down into the nearest puddle, 
and call that a cure. If this happens, men 
way well begin to discuss the 'Yellow Peril.' "* 

The editor of a large Japanese daily paper, 
himself a non-Christian, pays the following 
tribute to Christianity: 

"Look all over Japan, to-day more than forty 

*The Missionary Review, January, 1906. 



226 Kansuh 

million have a higher standard of morality than 
they have ever known. Our ideas of loyalty 
and obedience are higher than ever, and we in- 
quire the cause of this great moral advance. 
We can find it in nothing else than the relig- 
ion of Jesus Christ." 

Will the Church of Christ in China receive 
the same encomium and acknowledgment when 
the Chinese nation has attained to the same 
state of civilization and progress? 

It rests with us Christians, collectively and 
individually, that we introduce Christian influ- 
ence and moral standards in all places of the 
Empire. 

"And to every man his work." Is He calling 
you to leave all and go forth to the heathen? 
You cannot afiford to disobey ! Does He ask 
of you the substance over which He has made 
you steward? Gladly accept this offer of co- 
operation with Him in the most important en- 
terprise of the Age ; and make heavenly invest- 
ments, which are sure to yield large dividends ! 
Are you limited to prayer as your share in the 
world's evangelization? Then pray! for we 
would exclaim with one of Asia's greatest 
pioneers : 

"Unprayed for I feel like a diver at the bot- 
tom of the sea cut ofif from his air supply; or a 



Resume and Conclusion 



^^/ 



fireman on a burning building with an empty 
hose." 

"The Son of God goes forth to war, 

A kingly crown to gain; 
His blood-red banner streams afar ! 

Who follows in His train? 
Who best can drink His cup of woe, 

Triumphant over pain, 
Who patient bears his cross below, 

He follows in His train." 

GLOSSARY. 

Ahon — A ^Moslem teacher. 

Apo— Old lady. 

Cash — English term for native copper coins. 

Hoh fuhie — Chinese term for "Living Buddha." 

Go in ha — ^Monaster}-. 

Kitshey — Tibetan term for "Living Buddha." 

Khata — Scarf of ceremony. 

Kang — Heated mud bed. 

Ku-niang — Girl, or unmarried woman. 

Kow-tow — Prostration. 

Kia — Home, or family. 

Lama — Superior Buddhist priest. 

Li — One-third of an English mile. 

Mien — Sort of noodles. 

Nien-king — Chant the classics. 

Sien-seng — Teacher, sir or Mr. 

Siao-tsie — Young lady; Miss. 

Si-niang — A teacher's wife; Mrs. 

Tai-tai — Lady; an official's wife. 

Taels — One ounce of silver, Portuguese term. 

Yam en — Official residence. 



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